LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, N. J.
Presented by
Division...:. : **•*"
;.7
■i
SERMONS
ON SEVERAL
Subjects and Occasions,
By the mofl: Reverend
Dr. John riLLorsoN,
LATE
Lord Archbifhop of Canterbury.
VOLUME ^^^ SEVENTH.
LONDON:
Printed for R. Ware, A. Ward, y, and P. Knap f ok, T, Lotigmatii
R. Hett, C. Hitch, J. Hodges, S. Aufteny J. and R, Tsnfon,
y. and H. P ember ton, and y. Ri'vington*
M DCC XLIII.
SERMON CXI.
The danger of all known fin, both from
the light of nature and revelation.
ROM. i. 18, 19.
For the wrath of God is revealed from heaven agalnfi
all ungodlinefs and unrighteoufnefs of men^ who hold
the truth in unrighteoufnefs \ hecaufe that which may
he known of God is manifejl in them^ for God hath
fhewed it unto them,
IN the beginning of this chapter, the apoftle de- s E R M.
clares that he was particularly defigncd and ap- ^^^^^^^^
pointed by God to preach the gofpel to the
world, and that he was not afliamcd of his minidry, fermonon
notwithftanding all the reproach andperfecution it was this text.
attended withal, and notwithftanding the flight and
undervaluing opinion which the world had of the do-
ftrine which he preached, it being " to the Jews a
" Humbling- block, and to the Greeks fooliflinefs i"
for tho' this might refledl fome difparagement upon
it in the eiteem of fenfual and carnal men, yet to
thofe who weighed things impartially, and confider'd
the excellent end and defign of the chriftian doflrine,
and the force and efficacy of it to that end, it will
appear to be an inftrument admirably fitted by the
wifdom of GoD, for the reformation and falvation
of mankind.
Vol. VII. 13 H 2 And
I.
1 8 1 6 7he danger of all knoiim fin, both from
SERM. And therefore he 'tells us, verfe i6. that how
^li , much foever it was defpifed by that ignorant and
inconfiderate age, " he was not afliamcd of the gof-
*' pel of Christ ; bccaufc it is the power of God
" unto falvation, to every one that believeth, to the
" Jew flrfl, and alfo to the Greek i" that is, the
doctrine of the gofpel fincerely believed and em-
braced, is a mod proper and powerful means, de-
figned by God for the falvation of mankind ; not
only of the Jews, but alfo of the Gentiles.
The revelations which God had formerly made,
were chiefly retrained to the jewifli nation ; but this
great and laft revelation of the gofpel, was equally
calculated for the benefit and advantage of all man-
kind. The gofpel indeed was firfl preached to the
Jews, and from thence publifh'd to the whole world •,
and as this dodrine was defign'd for the general be-
nefit of mankind, fo it was very likely to be efiedual
to that end, being an inftrument equally fitted for
the falvation of the whole world, Gentiles as well as
Jews 5 " it is the power of God to falvation to every
" one that believes, to the Jew firfl, and alfo to the
*' Greek."
And to Ihew the efficacy of it, he inftanceth in
two things, which render it fo powerful and efiedlual
a means for the falvation of mankind.
Firfl, becaufe therein the grace and mercy of God
in the juflification of a finner, and declaring him
righteous, is fo clearly revealed,ver. 17. " For therein
'' is the righteoufnefs oF God revealed, from faith to
** faith, as it is written, the jufl fliall live by faith."
This is very obfcurely exprefl, but the meaning of
this text will be very much cleared, by comparing
it with another in the iiid chapter of this epiflle, ver.
20
the light of nature and revelation. iZiy
10, 21, 22, &c. where the apoftle fpeaks more fully SE RM.
and exprefly of the way of our juftification by the faith ^^^'
of Jesus Christ , that is, by the behef of the gofpeJ.
He afferts at the :20th verfe, " that by the deeds of
" the law there ihali no flefh be juflified in the fight
" of God." To this v/ay of juftification " by the
" deeds of the law," he oppofeth " the righteouf-
" nefs of God by the faith of Jesus Christ, to
" all, and upon all them that believe," which is
the gofpel way of juftification, ver. 21, 22. " But
" now the righteoufnefs of God without the law is
" manifefted, being witnefted by the law and the
'' prophets, .even the righteoufnefs of God, Which is
*' by the faith of Jesus Christ, unto all, , and
** upon all them that believe." " The righteoufnels
*' of God without the law is manifefted :" that is,,
the way which God hath taken to juftify finners,
and declare them righteous " without the deeds of the
" law," that is, without obferving the law ofMofes,
*' is manifefted," that is, is clearly revealed in the
gofpel, (which is the fame with what the apoftle
had faid before, that " the righteoufnefs of God is
*' revealed in the gofpel) being witnefTed by the law
*' and the prophets," that is, the righteoufnefs of
God, or the juftification of finners by Jesus
Christ, is clearly revealed in the gofpel, being
alfo in ta more obfcure manner attefted or foretold
in the old teftament, which he calls " the law and
" the prophets*," and this fully explains that difficuk
phrafe of " the righteoufnefs of God being re-
" vealed by the golpel from fiiith to faith ;" that
is, by a gradual revelation, being more obfcurely
foretold in the old teftament, and clearly difcovered
in the new j fo that thefe two pafiages are equiva-
lent i
1 8 1 3 ^he danger of all known Jin, both from
SERM.lent; " in the gofpel, the righteoufiiefs of God is
^'"''^- ** revealed from faith to faith j" and " the righte-
" oufnefs of God without the works of the law is
*' maniferted, being witnefied by the law and the
*' prophets." There is the firfl: and more impcrfed
revelation of it, but the clear revelation of it is in the
gofpel -, this the apoftle calls " a revelation from faith
'^ to faith," that is from a more imperfed and obfcure,
to a more exprefs and clear difcovery and belief of it.
And then the citation v/hich follows is very pertinent,
" as it is written, thejuft fhall live by faith i" for this
citation out of the old teftament plainly fhews, that
the way of juftification by faith was there mentioned ;
or, as our apoftle exprefleth it, " was witnefied by the
" law and the prophets ;" and confequently that this
was a gradual difcovery, which he calls *' a revelation
*« from faith to faith." " Thejuft fhall live- by faith i^*
that is, good men fhall be faved by their faith, fhall
be juflified and efteemed righteous in the fight of
God, and finally faved by their faith. And fo the
apoftle in the vth chap, of this epiftle, ver. i8. calls
our juftlfication by the faith of the gofpel, " the
*' juftiiication of life," in oppofition to condemna-
tion and death, which very well explains that faying
of the prophet, " the juft Ihall live by faith." I
have been the longer upon this, that I might give
fome light to a very difficult and obfcure text.
Secondly, the other inftance whereby the apoftle
proves the gofpel to be fo powerful a means for the
recovery and falvation of men is, that thei-ein alfo
the feverity of God againft impenitent finners, as
well as his grace and mercy in the juftlfication of the
penitent, is clearly revealed, ver. i8. ^' For the wrath
*' of God is revealed from heaven, againft all
*' ungodlinefs
the light of nature and revelation. iSig
<^ ungodlinefs and unrighteoufnefs of men, who holds ERm,
" the truth in unrighteoufnefs ; becaufe that which <_^^
*' may be known of God is manifefted in them, for
" God hath Ihewn it unto them.'* The firil, viz.
the f^race of God in our jullification and the remif-
fion of finspafl, is a moft proper and powerful argu-
ment to encourage us to obedience for the future ;
nothing being more likely to reclaim'men to their du-
ty, than the afTurance of indemnity for pafl: crimes -
and the other is one of the moft effectual confidera-
tions in the Avorld to deter men from fin, that " the
'' wrath of God is revealed from heaven againft all
'' ungodlinefs and unrighteoufnefs of men, &c.'*
From which words I Ihall obferve thefe fix
things.
Firft, the infinite danger that a wicked and fmful
courfe doth plainly expofe men to. " The wrath of
*' God is here faid to be revealed againft the impiety
*' and unrighteoufnefs of men."
Secondly, the clear and undoubted revelation which
the gofpel hath made of this danger. ^' The wrath
*' of God •' againft the fins of men, is faid to be
*' revealed from heaven.'*
Thirdly, that every wicked and vicious pradlicc
doth expofe men to this great danger. " The wrath
" of God " is faid to be " revealed againft all un-
*' godhnefs, and unrighteoufnefs of men.'*
Fourthly, that it is a very great aggravation of fin^
for men toofFend againft the light of their own minds.
The apoftle here aggravates the impiety and wicked-
nefs of the heathen world, that they did not live up
to the knowledge which they had of God, but con-
tradided it in their lives, which he calls *' holding
" the truth in unrighteoufnefs.'^
' Fifcnly,
I ? 20 TZ^^ dmiger of all known fm^ both from
SK R Nr. Fifthly, the natural knowledge which men have of
,/f^\ ^ God, if they live wickedly, is a clear evidence of their
" holding the truth in unrighteoufnefs." The apo-
flle therefore chargeth them with " holding the truth
*' in unrighteoufnefs," becaufe " that which may
" be known of God is manifefted in them, God hav-
*' ing Ihewed it to them."
Sixthly, and lafi.ly,that the clear revelation of the wrath
of God in the gofpel, againftthe impiety and wickednefs
of men, renders it a very powerful and likely means for
the recovery and falvation of men. For the apoftle
proves" the gofpel of Christ to be the power of God
" to lalvation," becaufe " therein the wrath of God is
" revealed from heaven againft all ungodlinefs and un-
*' righteoufnefs of men^who hold the truth in unrigh-
*' teoufnefs ;" that is, againft all impenitent Tinners.
1 Ihall at the prefent, by God's alTiftance, fpeak
to the three firft of thefe particulars.
Firft, the infinite danger that a wicked and finful
courfe doth plainly expofe men to. If there be a
God that made the world, and governs it, and takes
care of mankind, and hath given them laws and
rules to live by, he cannot but be greatly difpleafed
at the violation and tranfgreflion of them ; and cer-
tainly the difpleafure of God is the moft dreadful
thing in the world, and the effedls of it the moft in-
lupportable. Thegreateft fear is from the greateft
danger, and the greateft danger is from the greateft
power offended and enraged ; and this is a confidera-
tion exceeding full of terror, that by a finful courfe
we expofe ourfelves to the utmoft difpleafure of the
great and terrible God ; for '> who knows the
^" power of his wrath?" and " who may ftand be-
^..1" fore himwhen once he is angry.? according to
thy
tJje light of nature and revelation. 1821
*' thy fear, fo is thy wrath " (faith the Pfalmift.) S F^R M.
There is no paffion in the mind of man that is more ^ '
boundlcfs and infinite than our fear, it is apt to make
wild and frightful reprefentations of evils, and to
imagine them many times greater than really they
are \ but in this cafe our imagination mud fall ihort
of the truth and terror of the thing; for the wrath
of God doth far exceed the utmoil jealoufy and fufpi-
cion of the moft fearful and guilty confcience ; and
the greateft fmner under his greateft anguiih and
defpair, cannot apprehend or fear it more than there
is reafbn for; " according to rhy fear, fo is thy wrath."
If il were only the wrath and difpleafure of men
that the fmner were expofed to, there might be rea-
fon enough for fear, becaufe they have many times
pov/er enough to crulli an offender, and crueity
enough to fret every vein of his body, and to tor-
ment him in every part: but the wrath and venge-
ance of men bears no comparifon with the wrath of
God. Their pafTions are many times flrong and
bluftering; but their arm is but iliort, and their
power fmall, " they have not an arm like God, nor
*' can they thunder with a voice like him.'* They
may defign confiderable harm and mifchief to us^
but it is not always in the power of their hand to
wreak their malice upon us, and to execute all the
mifchief which their enraged minds may prompt them
to; the very utmoft they can defign, is to torment
our bodies, and to take away our lives, and when
they have defigned this, they may die urfl:, and " re-
''• turn to their dud, and then their thoughts peri(h
*' with them," and all their malicious def.gns are at
an end ; they are always under the power and go-
Vol. VII. . 13 I verqmen^
I.
CXI.
1 S 2 2 7 he danger of all kno^n f.n, both from
S F^RM. vernment of a fuperior being, and can go no fcir-
, thcr than he gives them leave. However if they
do their worfb, and fhoot all their arrows at us, we
cannot (land at the mark long, their wrath will Ibon
make an end of us, and fet us free from all their cruel-
ty and opprefTion ; " they can but kill the body, and
*' after that they have no more that they can do j"
their mod refined malice cannot reach our fpirits, no
weapon that can be formed by the utmoft art of
man can pierce and wound our fouls ; they can drive
us out of this world, but they cannot purfue us
into the other ; fo that at the word the grave
will be a fandluary to us, and death a Mc retreat
from all their rage and fury.
But the wrath of God is not confined by any
of thefe hmits. '^ Once hath God fpoken " (faith
David by an elegant hebrew phrafe to exprefs
the certainty of the thing) '' once hath God
'' fpoken, and twice I have heard this, that
*' power belongs to God," Pfal. Ixii. ii. " He
" hath a mighty arm," and when he pleafeth to
ftretch it out, none may flay it, nor " fay unto him
*' what doft thou ;" he hath power enough to make
good all his threatnings; whatever he fays he is
able to efFe6t, and whatever he " purpofeth he can
*' bring to pafs •," for " his counfel fhall ftand, and
*' he will accomplifh all his pleafure ;'' he need but
fpeak the word, and it is done ; for we can neither
refift his power, nor fly from it; if we fly to the
utmoft parts of the earth, his Jiand can reach us, for
" in his hand are all the corners of the earth 5" if we
take refuge in the grave (and we cannot do that without
his leave) thither his wrath can follow us ; and there it
---^1^— **u^J^s J for his power is not confined to this
world.
the light of nature afid revelatio?!. 182-^
world, nor limited to our bodies;" after he hadi'^IiRM.
kili'd, he can " deftroy both body and foul in Mi^ ^^^'
And this is that wrath of God which is ''• revealed
" from heaven, " and which the apollJe chiefly in-
tends, viz. the mifery and puniihment of aRodier
world, this God hath threatned finners withal ; to
exprefs which to us, as fully as words can do, he
heaps up in the next chapter fo many weighty and
terrible words, *' indignation and wrath, tribulation
*' and anguilh upon every foul of man that doth
** evil ; " in oppofition to that great and glorious
reward of " immortality and eternal life,'* which
is promifed to '' a patient continuance in well-
" doing. "
So that " the wrath of God *' which is here de-
nounced " againft the impiety and unrighteounels
*' of men," comprehends all the evils and miferies
of this and the other world, which every finner is in
danger of whiljl he continues impenitent ; for as
according to the tenor of the gofpel, " godlinels
*' hath the promifes of this life, and of that which is
*' to come," fo impenitency in fin expofeth men
to the evils of both worlds, to the judgments of the
life that nov/ is, and to the endlefs and intolerable
torments of that which is to come. And what can
be more dreadful than the difpleafure of an al-
mighty and eternal being ? who can punifh to the
utmofl, and " who lives for ever," to execute his
wrath and vengeance upon finners ; fo that well
might the apoftle fay, " it is a fearful thing to fall
" into the hands of the living God."
" ConjTider this, all ye that forget God," that neg-
led him, and live in continual difobedience to his
holy and righteous laws ; much more thofe v/ho de-
13 I 2 fpife
I P24 ^he danger of all known fm, both from
SERM. fpife and affront him, and JIve in a perpetual de-
u^^^^.^^ fiance of him. " Will ye provoke the Lord to
" jealoufy? are ye flrongcr than he?" think of it
fcrioufly, and forget him if yon can, defpife him if
you dare ; confider this, left he take you into con-
fideration, and rouze like a lion out of fleep, and
*' tear you in pieces, and there be none to deliver.**
This is the firft obfervation, the infinite danger that
a wicked and finful courfe doth expofe men to,
c* the wrath of God," which doth not only fignify
more than all the evils that we know, but than all
thofe which the wildeft fears and fufpicions of our
minds can imagine.
Secondly, the next thing obfervable, is the clear
and undoubted rcvebtion which the gofpel has
made of this danger, *' the wrath of God is re-
*« vealed, &c." By which the apoftle intimates to
us, that this was but obfcurely known to the world
before, at lead in comparifon of that clear difco-
very which the gofpel hath now made of it -, fo that
I may allude to that expreffion in Job, which he
applies to dtath and the g'-ave, that " hell is naked
«' before u:^ and deftrudion hath no covering."
Not but that mankind had always apprehenfions
and jealoufies of the danger of a wicked life, and
fmners were always afraid of the vengeance of God
purfuing their evil deeds, not only in this life, but
after it too -, and tho' they had tuniM the puni(h-
ments of another world into ridiculous fables, yet
the wifer fort of mankind could not get it out of
their minds, that there was fomething real under
them ; and that Ixion's wheel, which by a perpetual
motion carried him about \ and Sifyphus his ftone ;
•which he was perpetually rolling up the hill, and
when
the light of nature and revelation, 1825
when he had got it near the top tumbled down, and3 E R M
ftill created him a new labour ; and Tantalus his . ^1^
continual hunger and thirft, aggravated by a perpe-
tual nearnefs of enjoyment, and a perpetual difap-
pointment ; and Prometheus his being chained to a
rock, with an eagle or vulture perpetually preying
upon his liver, which grew as faft as it was gnawed i
I fay even the wifer among t\\t headiens look'd upon
thefe as fantailical reprefentations of fomething that
was real, viz. the grievous and endlefs punilhment
of fmners, the not to be endured, and yet perpe^
tually renewed torments of another world, for in the
midft of all the ignorance and degeneracy of the hea*
then world, mens confciences did accufe them when
they did amifs, and they had fecret fears and mif-
givings of fome mighty danger hanging over them
from the difpleafure of a fuperior being, and the
apprehenfion of fome great mifchiefs likely to fol-
low their wicked adlions, which fome time or other
would overtake them ; which becaufe they did not
always in this world, they dreaded them in the next.
And [this was the foundation of all thofe fuperfti-
tions, whereby the ancient pagans endeavoured fo
carefully to appeafe their offended deities, and to
avert the calamities which they feared they v/ould
fend down upon them. But all this while they had
no certain affurance by any clear and exprefs reve-
lation from God to that purpofe, but only the jca-
loufies and fufpicions of their own minds, naturally
confequent upon thofe notions which men generally
had of God, but fo obfcured and depraved by the
lulls and vices of men, and by the grofs and
falfe conceptions which they had of God, that they
only ferv'd to make them fuperftitious, but were
not
cxr.
826 The danger of all knozvnfin, both from
SERM. not clear and ftrong enough to make them wifely
and lerioufly rehgious. And to fpeak the truth, the
more knowing and inquifitive part of the heathen
world had brought alJ thefe things into great doubt
and uncertainty, by the nicety and fubtiity of dis-
putes about them j fo that it was no great won-
der, that thefe principles had no greater effcd: upon
the lives of men, when their apprehenfions of them
were fo dark and doubtful.
But the gofpel hath made a mofl: clear and cer-
tain revelation of thefe things to mankind. It was
written before upon mens hearts as the great fanc-
tion of the law of nature, but the imprcfTions of
this were in a great meafure blurred and worn out,
fo that it had no great power and efficacy, upon the
minds and manners of men ; but now it is clearly
difcovercd to us, *' the wrath of God is revealed
'* from heaven/' which cxprefllon may well imply
in it thefe three thing?.
Firfl, the clearnefs of the difcovery ; " the wrath
" of God is faid to be revealed."
Secondly, the extraordinary manner of it ; it is
faid CO be " revealed from heaven."
Thirdly, the certainty of it ; not being the re-
fult of fubtle and doubtful reafonings, but having a
divine teftimony and confirmation given to it,
which is the proper meaning of " being revealed
'' from heaven."
Firft, it imports the clearnefs of the difcovery.
The punifhment of finncrs in another world is not
fo obfcure a matter as it was before ; it is now ex-
prefly declared in the gofpel, together with the par-
ticular circumftances of it, namely, that there is
another life after this, wherein men Ihall receive the
juft
the light of nature and revelation^ 1827
juft rccompence of reward for all the actions done ^ ^ ^ ^'*'
by them in this life ; that there is a particular time u-— y~
appointed, wherein. God will call all the world to a
folemn account, and thofe who are in their graves
fliall by a powerful voice be raifcd to life, and thofe
who fhall then be found alive fhall be fuddenly
changed; " when our Lord Jesus Christ,*' the
eternal and only begotten Son of God, who once
came in great humility to fave us, fhall come again
*' in power, and great glory," attended with his
mighty angels, and " all nations lliall be gathered
*' before him," and all mankind fhall be feparated
into two companies, the righteous and the v/icked,
who after a full hearing, and fair trial, fhall be fen-
tenced according to their adions, the one " to eter-
'' nal life and happinels," the other '' to everlafl:-
*^ ing mifery and torment."
So that the gofpel hath not only declared the
thing to us, that there fhall be a future judgment;
but for our farther afTurance and fatisfadion in this
matter, and that theie things might make a deep
impreffion, and flrike a great awe upon our minds,
God hath been pleafed to reveal it to us with a great
many particular circumfl:ances,fuch as are very worthy
of God, and apt to fill the minds of men v/ith dread
and aftonifliment, as ofcen as they think of them.
For the circumflances of this judgment revealed
to us in the gofpel, are very folemn and awful, not
fuch as the wild fancies and imaginations of men
would have been apt to have dreft it up v/ithal, fuch
as are the fidions of the heathen poets, and the ex-
travagancies of Mahomet ; v/hich tho' they be terri-
rible enough, yet they are withal ridiculous •, but
fuch as are every way becoming the majefty of the
great
1828 T^he danger of all knoiJDnfn^ both from
S E R M- great God, and the ibiemnity of the great day, and
^^^^.- . fuch as do not in the leaft favour of the vanity and
Jighnefs of humane imagination.
For what more fair and equal, than that men
fhould be tried by a man like thcmfelves, one of the
fame rank and condition, that had experience of the
infirmities and temptations of humane nature? {o
our Lord tells us, that '' the Fathlr hath com-
*' mitted all judgment to the Son, bccaufe he is the
*' Son of man,'* and therefore cannot be excepted
againft, as not being a fit and equal judge. And
this St. Paul offers as a clear proof of the equitable
proceedings of that day ; " God (fays he^ hath ap-
" pointed a day, in which he will judge the world
*' in righteoufnefs, by that man whom he hath or-
« dained."
And then what more congruous than that the Son
of God, who had taken fo much pains for the falva-
tion of men, and came into the world for that pur-
pofe, and had ufed all imaginable means for the re-
formation of mankind, I fay what more congruous,
than that this very perfon fliouM be honoured by
God to fit in judgment upon the world, and to con-
demn thofe, who after all the means that had beqn
tried for their recovery, would not repent and be
faved. And what more proper, than that men, who
are to be judged for " things done in the body/*
fhould be judged in the body, and confequently that
the refurredion of the dead fliould preceed the gene-
ral judgment .?
And what more magnificent and fultable to this
glorious folemnity, than the awful circumflances
which the fcripture mentions of the appearance of
this great judge; that he fhall " defcend from
*' heaven'*
the light of nature and revelation. "1829
" heaven" in great majefty and glory, attended with S E R M,
" his mighty angels, and that every eye (hall fee
*' him;" that upon his appearance, the frame of na-
ture Ihall be in an agony, and the whole world in
flame and confufion; that thofe great and glorious
bodies of light fhall be obfcured, and by degrees ex-
tinguifh'd; " the fun fliall be darkncd, and the
*' moon turned into blood, and all the powers of
" heaven fhaken^" yea, " the heavens themfelves
" fhall pafs away with a great noife, and the ele-
" ments diHolve with fervent heat ; the earth alfo,
*' and all the works that are therein fhall be burnt
^' up." I appeal to any man, whether this be not
a reprefentation of things very proper and fuitable
to that great day, wherein he who made the world
fhall come to judge it ? and whether the wit of man
ever devifed any thing fo awful, and fo agreeable to
the majedy of God, and the folemn judgment of the
whole world ? The defcription which Virgil makes of
the judgment of another world, of the elyfian fields,
and the infernal regions, how infinitely do they fall
fliort of the majefty of the holy fcripture, and the
defcription there made of heaven and hell, and of
the great and terrible day of the Lord ! fo that in
comparifon they are childifh and trifling ; and yet
perhaps he had the mod regular and mofl go-
vern'd imagination of any man that ever lived,
and obferved the greatefl decorum in his charaders
and defcriptions. But who can declare " the great
" things of God, but he to whom God fhall re-
*' veal them!"
Secondly, this expreflion of '' the wrath of God
'' being revealed from heaven," doth not only im-
VoL. Vir. 13 K ply
I.
1830 The danger of all known fin^ both from
S E R M. ply the clear difcovery of the thing, but likewifc
fomething extraordinary in the manner of the difco-
very. It is not only a natural imprelfion upon the
minds of men, that God will feverely punifh Tin-
ners 5 but he hath taken care that mankind fhould
be inflru6ted in this matter in a very particular and
extraordinary manner. He hath not left it to the
reafon of men to colled it from the confideration of
his attributes and perfedlions, his holinefs and juftice,
and from the confideration of the promifcuous admi-
niftration of his providence towards good and bad
men in this world, but he hath been pleafed to fend
an extraordinary perfon from heaven, on purpofe to
declare this thing plainly to the world, " the wrath
*' of God is revealed from heaven-," that is, God
fent his own Son from heaven, on purpofe to declare
his wrath againft all obilinate and impenitent Tinners,
that he might effeftually awaken the drowfy world
to repentance •, he hath fent an extraordinary am-
balTador into the world, to give warning to all thofe
who continue in their fins, of the judgment of the
great day, and to fummon them before his dreadful
tribunal. So the apoftle tells the Athenians, A6ts
xvii. 30, 31. "Now he commandeth all men every
'' where to repent *, becaufe he hath appointed a day in
" which he will judge the world in righteoufnefs,
*' t)y that man whom he hath ordained, whereof he
" hath given alTurance unto all men, in that he hath
« raifed him from the dead."
I Thirdly, this exprelTion implies likewife the certain-
tainty of this difcovery. If the wrath of God had
only been declared in the difcourfes of wife men,
tho' grounded upon very probable reafon, yet it might
have been brought into doubt by the contrary reafon-
ings
the light of nature and revelation, 1 8 3 1
ings of fubtle and difputing 'men : but to put the SERM.
matter out of all queftion, we have a divine teO:i-
mony for it, and God hath confirmed it from hea-
ven, by figns, and wonders, and miracles, efpeclally
by the refurrediion of JesusChrist from the dead;
for " by this he hath given aflfurance unto all men,
*' that it is he who is ordained of God to judge the
" quick and the dead."
Thus you fee in what refpeft "the wrath of God"
is faid to be " revealed from heaven," in that the
gofpel hath made a more clear, and particular, and cer-
tain difcovery of the judgment of the great day, than
ever was made to the world before. I proceed to the
Third obfervadon, which I fliall fpeak but briefly
to ; namely, that every wicked and vicious pradice
doth expofe men to this dreadful danger. The apo-
ftle inflanceth in the two chief heads to which the
fins of men may be reduced, impiety towards God,
and unrighteoufnels towards men ; and therefore he
is to be underflood to denounce the wrath of God
againft every parncular kind of fin, comprehended
under thefe general heads ; fo that no man that al-
lows himfelf in any impiety and wickednefs of Ijfe,
can hope to efcape the wrath of God. Therefore
it concerns us to be entirely religious, and " to have
" refped to all God's commandments i" and to take
heed that we do not allow ourfelves in the pradice of
any kind of fin whatfoever, becaufe the living in any
one known fin, is enough to expofe us to the dreadful
wrath of God. Tho' a man be juft and righteous
in his dealings with men, yet if he negled the wor-
fiiip and fervice of God, this will certainly bring him
under condemnation : a^rd on the other hand, tho' a
man may ferve God never fo diligently and devout-
J3 k: 2 h/.,
cxr.
I S 3 2 7he danger of all known fm^ both from
SERM. ly, yet if he be defedive in righteoufncfs toward
men, if he deal falQy and fraudulently with his
neighbour, he Ihali not efcape the wrath of God ;
tho' a man pretend to never fo much piety and de-
votion, yet if he be unrighteous, " he fhall not inhe-
'' rit the kingdom of God ;" if any man " over-
" reach and defraud his brother in any matter,
" the Lord is the avenger of fuch/' faith St. Paul
I Their, iv. 6.
So that here is a very powerful argument to take
men off from all fin, and to engage them to a con-
Itant and careful difcharge of their whole duty toward
God and men, and to reform whatever isamifs either
in the frame and temper of their minds, or in the adlions
and courfe of their lives \ becaufe any kind of v/icked-
nefs, any one fort of vicious courfe, lays men open to
the vengeance of God, and the punifliments of ano-
ther world; " the wrath of God is revealed from
*' heaven againft all ungodhnefs, and unrighteoufnels
<' of meui" there is no exception in the cafe, we
mud forfake all fin, fubdue every lull, " be holy in
'<^ all manner of converllition," othervvife we can have
no reafonable hopes of efcaping the wrath of
God, and the damnation of hell. But to proceed
to the
Fourth obfervation ; namely, that it is a very
great aggravation of fin, for men to offend again il
the light of their own minds. The apoftle here ag-
o-ravates the wickednefs of the heathen world, that
they did not live up to that knowledge which they
had of God, but contradicfled it in their lives,
«' holding the truth of God in unrighteoulhefs."
And that he fpeaks here of the heathen, is plain from
his following difcourfe, and the characfler he gives of
ihofe
the light of nature and revelation. 1833
thofe perfons of v/hom he was fpeaking, " who hold S E R m.
" the truth of God in unrighteoufnels •, becaufe that , ^[^
" which may be known of God is manifeft in them,
'' for God hath fhewn it unto them j" and this he
proves, becaufe thofe v/ho were deditute of divine
revelation, were not without all knowledge of God,
being led by the fight of this vifible world, to the
knowledge of an invifible being and power that was
the author of it,ver. 20, 21." For the invifible thinp-.s
*' of him from the creation of the world are clearly
" feen, being underilood by the things which are
*' made, even his eternal power and godhead,
*' fo that they are without excufe -, becaufe that when
" they knew God, they glorified him not as God."
(H^ec efi fumma deli^i^ nolle agnofcere^ quern ignorare
non foffis^ {2L\\h Tertullian to the heathen ; " this is
*' the height of thy fault, not to acknowledge him,
*' whom thou canft not but know, not to own him,
*' of whom thou canfl not be ignorant if thou
*' wouldft i") " neither were thankful i" they did not
pay thofe acknowledgments to him which of right
were due to the author of their being, and of all
good things \ lij.cLrouL(Xi^Ti<JOLV cy TcTr d^ioKcyicriJ.c'is
cwTwv, " they were fool'd with their own reafonings."
This he fpeaks of the philofophers, who in thofe
great arguments of the being and providence of
God, the immortality of the foul, and the rewards
of another world, had iofi: the truth by too much
fubtilty about it, and had diiputed themfelves into
doubt and uncertainty about thofe things which were
naturally known ; for Jiimiim altercando Veritas amlt-
titiir ; " truth is many times loft by too much con-
*' tention and difpute about it, and by too eager a
'' purfuit of it men many times out-run it; and
" leave
1 8 ^4 The dafiger of all known Ji}7, both from
SERM. " leave it behind i" vcr. 22. ** and profefiing them-
" felvcs to be wife they became fools." Men never
play the fools more, than by endeavouring to be over-
fubtle and wife ; ver. 23. " and changed the glory of
" the incorruptible God, into an image made like to
*' corruptible man, and to birds, and to four-footed
" bcails, and creeping things ;" here he fpeaks of
the fottiHinefs of their idolatry, whereby they pro-
voked God to give them up to all manner of lewd-
nefs and impurity, ver. 24. " Vv'herefore God alfo
" gave them up unto uncleannefs, through the lulls
" of their own hearts ;" and again, ver. 26. " for
" this caufe God gave them up to vile aftedlionsj"
and then he enumerates the abominable lulls and
vices they were guilty of, notwithdanding their natu-
ral acknowledgment of the divine juilice, ver. 32.
*' who knowing the judgment of God, that they
" which commit fuch things are worthy of death,
'' not only do the fame, but have pleafure in them
*' that do them." By all which it appears that he
fpeaks of the heathen, who offended again ft the na-
tural light of their own minds, and therefore were
without excufe. S^uamfihi veniam fperarepojjunt im-
fietatis fu£y qui non agnofcimt cultum ejus^ quern pr or ^
sus ignorari ah hominihus fas non ejl ? Jaith La6tantius,
*' hovv;- can they hope for pardon of their impiety,
*' who deny to v/orfliip that God, of whom it is
*' not poilible mankind Ihould be wholly igno-
*' rant ? "
So that this is '^ to Iiold the truth in unrighteouf-
*•'" nefs," injurioufly to Ihpprefs it^ and to hinder the
power and eoicacy of it upon our minds and ac-
tions J for fo '(.\-\Q word xaT£;^«v fometimes fignifies, as
well as to hold fad, and this every man does, v/ho
acts
the light of nature and revelation. 1835
a6ls contrary to what he believes and knows ; he S E RM.
offers violence to the light of his own mind, and ,
does injury to the truth, and keeps that a prifoner,
which would fet him free ; '' ye fliall knovs^ the
" truth (lays our Lord) and the truth fliall make
" you free."
And this is one of the highed aggravations oF the
fins of men, to offend againft knowledge, and that
light v/hich God hath ki up in every man's mind.
If men wander and flumble in the dark, it is not to
be v/onder'd at ; many times it is unavoidable, and
no care can prevent it : but in the light it is ex-
pelled men fhould look before them, and difcern
their way. That natural light which the heathen
had, though it was but comparatively dim and im-
perfedl, yet the apoflle takes notice of it as a great
aggravation of their idolatrous and abominable
practices. Thofe natural notions which all men hav^
of God 5 if they had in any m.eafure attended to
them, and governed themfelves by them, might have
been fufficient to have preferved them from diPno-
nouring the deity, by worHiipping creatures in-
flead of God ; the common light of nature was
enough to have difcovered to them the evil of thofe
lewd and unnatural practices, which many of them
were guilty of; but they detained and fupprefl the
truth moil injurioufly, and would not fuffer it to have
its natural and proper influence upon them ; and this
is that which left them without excufc, that from
the light of nature they had knowledge enough to
have done better, and to have preferved them from
thole great crimes which were fo common among
them.
And
CXI.
1836 ^he danger of all laicwnjin^ both from
S ]•: R M. And if this was fo great an aggravation of the
impiety and wickednefs of the heathen, and left
them " without excufe ;" what apology can be made
for the impiety and unrighteoufnefs of chriftians,
who have fo (Irong and clear a hght to difcover to
them their duty, and the danger of neglecting it,
to whom " the wrath of God is plainly revealed
*' from heaven, againft all ungodlinefs and unrighte-
*' oufnefs of men ?'* The truths of the gofpel are fo
very clear and powerful, and fuch an improvement
of natural light, that men muft ufe great force and
violence to fupprefs them, and to hinder the efficacy
of them upon their lives. And this is a certain rule,
by how much the greater our knowledge, by fo much
the lefs is our excufe, and fo much the greater punifli-
ment is due to our faults. So our Lord hath
told us, Luke xii. 47. " That fervant which knew
'' his Lord's will, and prepared not himfelF, nei-
*' ther did according to his will, fliall be beaten
*' with many ftripes." And John ix. 41. ''• If ye
" were blind (fays our Saviour to the Jews) ye
*' fhould have no fin." So much ignorance as
there is of our duty, fo much abatement of the wil-
fCTlnefs of our faults; but '' if we fin wilfully, af-
" ter we have received the knowledge of the truth,
*' there remains no more facrifice for fin, but a fear-
'' ful expedation of judgment and fiery indignation,"
fays the apoftle to the Hebrews, chap. x. 25, 27.
" If we fin wilfully after we have received the
*' knowledge of the truth j" implying, that men
cannot pretend ignorance for their faults, after fo
clear a revelation of the will of God, as is made to
mankind by the gofpel.
, And
the light of nature and revelation. i S37
And upon this confideration it is, that our Savi- S E RM.
OUR doth fo aggravate the impenitency and unbe- , "
lief of the Jews, becaufe it was in oppofition to all
the advantages of knowledge, v/hich can be ima-
gined to be afforded to mankind, John xv. 22, 23,
24. " If I had not come and fpoken unto them,
" they had not had fin ; " that is, in comparifon their
fin had been much more excufable ; " but now they
" have no cloke for their fin." "He that hateth me,
" hateth my Father alfo: if I had not done
" among them the works which none other man
" did, they had not had fin ; but now have they
" both feen, and hated both me, and my Father."
How is that? Our Saviour means, that they had
now finned againA all the advantages of knowing
the will of God, that mankind could pofTibly have;
at once oppofing natural light, which was the dif-
penfation of the Father ; and the clcareft revela-
tion of God's will, in the difpenfation of the gof-
pel by his Son ; " now have they both feen and
" hated both me and Father."
The two remaining obfervations I fhall referve to
another opportunity.
Vol VII. 13 L SERMON
I.
SERMON CXII.
The danger of all known fin, both from
the light or nature and revelation.
ROM. i. i8, 19.
For the wrath of God is revealed from heaven, againjl
all imgodlinefs and unrighteoufnefs of men, who hold
the truth in unrighteoufnefs •, becaufe that which may
he known of God is manifefl in them, for God hath
fhewed it unto them.
SERM. T Have handled four of the obfervations which I
y^^^rl^ I rais'd from thefe words ; and fhall now pro-
The fe- -*" ceed to the other two that remain,
cond fer- rj,| ^^^^l^ obfervation was, that the natural know-
mon oa re-
ikis text, ledge which men have of God, if they live contrary to
it, is a fufficient evidence of" their holding the truth
*' of God in unrighteoufnefs." For the reafon why
the apoftle chargeth them with this, is, " becauie
•^' that which may be known of God is manifefl:, in
'' that God hath fhewed it unto them."
There is a natural knowledge of God, and of the
duty we owe to him, which the apoflle calls to yvca^cv
tS ©sS, " that of God which is obvious to be
*' known" by the light of nature, and is as much as
is abfolutely neceflary for us to know. There is
fomething of God that is incomprehenfible, and
beyond the reach of our underftandings ; but his be_
ing and effcntial perfedions may be known, which
he calls his eternal power vind godhead j thefe he
tells
7ke danger of all known fin ^ &c. 1 8 . q
tells us " are clearly feen, being underftood by the S E R jvf.
« things which are made ; " that is, the creation of J^ll:
the world is a plain demonflration to men, of the
being and power of God ; and if fo, then " God
'^ is naturally known to men ; " the contrary where-
of Socinus pofitively maintains, . tho' therein he be
forfaken by mofl of his followers ; an opinion, in
my judgment, very unworthy of one, who, not
without reafon, was eileemed fo great a mafter of
reafon •, and (tho' I beheve he did not fee it) under-
mining the ilrongeft and fureft foundation of \\\\ re-
ligion, which, when the natural notions of God are
once taken away, will certainly want its bell fup-
port. Befides that by denying any natural know-
ledge of God, and his effential perfedions, he freely
gives away one of the mod phuuble grounds of
oppofmg the dodrine of the Trinity. But becaufe
this is a matter of great confequence. and he v/as a
great man, and is not to be confuted by contempt,
but by better reafon, if it can be found j I will con-
fider his reafons for this opinion, and return a parti-
cular anfwer to them.
Firft, he fays that if the knowledge of God were
natural, it would not be of faith ; but the apoftle fays,
that " we m.ull believe that he is " Tlie force of
which argument, if it have any, lies in this, that
the object of faith is divine revelation, and there-
fore we cannot be faid to believe what we naturally
know. The fchoolmen indeed fay fo ; but the
fcripture ufeth the word faith more largely, for a
real perfuafion of any thing, whether grounded up-
on fenfe, or reafon, or divine revelation. And our
Saviour's fpeech to Thomas, " becaufe thou haft
^' feenj thou haft believed,'* does fufficiently inti-
13 L 2 matCa
1840 T^'he danger of all known Jin ^ both from
E R M. mate, that a man may believe what he fees •, and
if fo, what fhould hinder, but that a man may be
faid to believe what he naturally knows ; that is,
be really perfuaded that there is a God from natu-
ral light ?
Secondly, his next argument is, bccaufe the fame
apoftle concludes Enoch to have believed God, be-
caufe he pleafed God, '^ and without faith it is
" impoflible to pleafe him." From whence he fays
it is certain that men may be without this belief,
which if it be natural they cannot. Indeed if the
apoftle had faid, that whoever believes a God, mud
of ncceftity obey and pleafe him, then the inference
had been good, that all men do not naturally believe
a God, becaufe it is certain they do not pleafe him ;
but it is not good the other way, no more than if
a man fhould argue thus, that becaufe whoever ads
reafonably, mud be endowed with reafon, therefore
men are not naturally endowed with reafon. For as
men may naturally be endowed with reafon, and
yet not always make ufe of it ; fp men may natu-
rally know and believe a God, and yet not be careful
10 pleafe him.
His third argument is, that the fcrlpture fays that
there are fome that do not believe a God, for which
he cites that of David, " the fool hath fiid in his
" heart there is no God •,'* which certainly proves,
"that bad men live io^ as if they believed there were
no God ; nay, it may farther import, that they en-
deavour as much as they can, to ftiflc and extin-
cTuifli thebelief of a God in their minds, and would
gladly perfuade themfelves there is no God, becaufe
it is convenient for them there fliould be none ;
and whether David meant fo or not, is is very pro-
bable
the light of nature and revelation. 1841
bable thac fome may arrive to that lieight of Im- S5E R M.
piety, as for a time at leaft, and in fome moods,
to disbelieve a God, and to be very confident of
the arcruments on that fide. But v/hat then ? is the
knowkdo-e and behef of a God therefore not na-
tural to mankind? nature it felf, as conftant and
uniform as it is, admits of Ibme irregularities and
exceptions, in efFeds that are meeriy natural, much
more in thofe which have fomething in them that
is voluntary, and depends upon the good or bad ufe
of our reafon and underftanding *, and there is no ar-
guing from what is monftrous, againft what is na-
tural. It is natural for men to have five fingers up-
on a hand, and yet fome are born otherwife : but in
voluntary agents, that which is natural may be per-
verted, and in a great meafure extinguifh'd in fome
particular inftances ; fo that there is no force at all
in this objedtion.
His fourth and lafl argument is, that there have
not only been particular perfons, but whole nations
who have had no fenfe, nor fo much as fufpicion of
a deity. This I confefs were of great force, if it were
true •, and for the proof of this, he produceth the
inftance of Brafil in America. Bat I utterly deny
the matter of fa6t and hiftory, and challenge any
man to bring good teftimony, not only of any na-
tion, but of any city in the world, that ever were
profefTed atheifts.
I know this was aflirmed of fome part of Brafil,
by fome of the firft difcoverers, who yet at the fame
time owned, that thefe very people did mofl ex-
prefly believe the immortality of the foul, and the
rewards and punifhments of another life; opinions
which no man can well reconcile with the denial
and
184^ The danger of all known fin^ both from
SERM. and disbelief of a deity. But to put an end to this
argument, later and more perfect difcoveries have
found this not to be true, and do alTure us upon bet-
ter acquaintance with thofe barbarous people, that
they are deeply pofTcfl: with the belief of one fu-
preme God, who made and governs the world.
Having thus given a particular anfwer to Socinus
his arguments againfl: the natural knowledge of a
God, I will now bricfiy offer fome arguments for
it. And to prove that the knowledge and belief of
a GcD is natural to mankind, my
Firfl argument Ihall be from the univerfal confent,
in this matter, of all nations in all ages. And this is
an argument of great force, there being no better
way to prove any thing to be natural to any kind of
being, than if it be generally found in the whole
kind. Omrdtim confenfus nature vox eft^ *^ the con-
*' fent of all is the voice of nature," faith Tully.
And indeed by what other argument can we prove
that realbn, and fpecch, and an inclination to focicty
are natural to men ; but that thefe belong to the
whole kind?
Secondly, unlefs the knowledge of God and his
effential perfe6lions be natural, I do not fee what
fufiicient and certain foundation there can be of re-
vealed religion. For unlefs we naturally know God
to be a being of all perfection, and confequendy
that whatever he fays is true, I cannot fee what di-
vine revelation can fignify. For God's revealing or
declaring fuch a thing to us, is no necelTary argu-
ment that it is fo, unlefs antecedendy to this revela-
tion, we be pofleft firmly with this principle, that
whatever God fays is true. And v/hatever is
known antecedently to revelation, mufl: be known
by
the light of nature and revelation. 184.3
by natural light, and by reafonings and deduclionsSER M.
from natural principles. I might farther add to this ^^^^"
argument, that the only flandard and meafure to
judge of divine revelations, and to diftinguifh be-
tween what are true, and what are counterfeit, are
the natural notions which men have of God and of
his eiTential per feci ions.
Thirdly, if the notion of a God be not natural, I
do not fee how men can have any natural notion of
the difference of moral good and evil, juft, and un-
jufl. For if 1 do not naturally know there is a
God, how can I naturally know that there is any
law obliging to the one, and forbidding the other ?
all law and obligation to obedience, necclTarily flip-
pofmg the authority of a fuperior being. But the
apoftle expreOy afferts, that the Gentiles who were
deftitute of a revealed law, '' v/ere a law unto them-
'^ felvesj" but there cannot be a natural law ob-
liging mankind, unlefs God be naturally known to
them.
And this Socinus himfelf in his difcourfe upon
this very argument is forced to acknowledge. " In
" all men (lays he) there is naturally a difference of
*' jud, and unjuif, or at lead there is planted in all
'' men an acknowledgment that juft ought to be
" preferr'd before unjuft, and that which is honeft,
*' before the contrary; and this is nothing elfe but
" the word of God within a man, which who-
" foever obeys, in ^o doing obeys God, tho'
" otherwife he neither know nor think there is a
*' God •, and there is no doubt but he that thus obeys
*' God, is accepted of him." So that here is an ac-
knowledgment; of a natural obligation to a law,
without any natural knowledge of a fuperior autho-
rity ;
1 844 The danger of all k?20wnjin, both from
S ERM-j-jty. which I think cannot be; and which is worfe,
that a man may obey God acceptably, without
knowing and beheving there is a Godj which di-
redly thwarts the ground of his firft argument from
thofe words of the apoftle, " without faith it is im-
*' polTibie to pleafe God -, for he that cometh to
*' God," that is, he that will be reHgious and
pleafe God, " mud believe that he is;" fo hard is
it for any man to contradid nature, without contra-
di(5ling himfeif.
Fourthly, my lad argument I ground upon the
words of the apoPde in my text, " that which may
" be known of God, is manifeft in them •, for God
*' hath Ihewed - it unto them." " is manifeft in
*' them, Gv aMrci<: among them," God hath fufH-
ciently manifefted it to mankind. And which way-
hath God done this ? by revelation ? or. by the na-
tural light of reafon ? he tells us at the 20th verfe,
'' for the invifible things of him from the creation
'' of the world are clearly {ztw ;" that is, God,
who in himfeif is invifible, ever fince he hath
created the world, hath given a vifible demonftra-
tion of himfeif, that is, " of his eternal power
*' and Godhead, being underftood by the things
*' which are made." The plain fenfe of the whole is,
that this wife and wonderful frame of the world,
which cannot reafonably be afcribed to any other
caufe but God, is a fenfible demonftration to all
mankind, of an eternal and powerful being that
was the author and framer of it. The only queftion
now is, whether this text fpeaks of the knowledge
of God by particular revelation, or by natural
light and reafon, from the contemplation of the
works ot God ? Socinus having no other way to
avoid
the light of nature and revelation. 1 845
avoid the force of this text, will needs underfland S E R ivf.
it of the knowledge of God by the revelation of ^
the gofpel. His words are thefe; " the apofllc
*' therefore fays in this place, that the eternal God-
" head of God, that is, that which God would
" always have us to do (for the Godhead is fome-
*' times taken in this fenfe) and his eternal power,
*' that is, his promlle which never fails, (\n which
" fenfe he faid a little before that the gofpel is
*' the power of God) thefe, I fay, were never
'' iQ.^x\ by men, that is, were never known to
^^ them fince the creation of the world, are known
" by his works, that is, by the wonderful operation
" of God, and divine men, efpecially of Christ
*' and his apoftles." Thefe are his very words, and
now I refer it to any indifferent judgment, whether
this be not a very forced and conftrained inter-
pretation of this text; and whether that which I
have before given, be not infinitely more free and
natural, and every way more agreeable to the obvi-
ous fenfe of the words, and the fcope of the apoftle's
argument. For he plainly fpeaks of the heathen,
and proves them to be inexcufable, becaufe '' they
" held the truth in unrighteoufnefs," and having a
natural knowledge of God, from the contemplation
of his works, and the things which are made,
*< they did not glorify him as God." And therefore
I fhall not trouble my felf to give any other anfwer
to it ; for by the abfurd violence of it in every part,
it confutes it felf more effedlually than any difcourfe
about it can do.
1 have been the larger upon this, becaufe it is a
matter of fo great confequence, and lies at the bot-
VoL. Vll. 13 M torn
I.
1846 Hoe danger of all knoivtiftty both from
SERM. torn of all religion. For the natural knowledge
^^2_j which men have of God, is when all is done,
the fureft and fiifteft hold that religion hath on hu-
mane nature. Befides, how fhould' God judge that
part of the world, who are wholly deflitute of divine
revelation, if they had no natural knowledge of him,
and confequently could not be under the diredion
and government of any law? For " v/here thefe is
*' no law, there is is no tranlgrefTion ;" and where
men are guilty of the breach of no law, they cannot
be judged and condemned for it ; for '' the judgment
*' of God is according to truth."
And now this being eftabhfli'd, that men have a na-
tural knowledge of God ; if they contradld it by their
life and pradlice, they are guilty of " detaining the
" truth of God in unrighteoufnefs." For by this
argument the apoftle proves the heathen to be guilty
of '' holding the truth in unrighteoufnefs," becaufe
notwithdanding the natural knowledge which they
had of God " by the things which are made," they
lived in the pra£i:ice of grofs idolatry, and the moft
abominable fins and vices.
And this concerns us much more, who have the
glorious light of the gofpel added to the light of
nature. For if they who offended againft the light of
nature, were liable to the judgment of God, o^ how
much forer punifliment fhali we be thought worthy,
if we negled thofe infinite advantages which the re-
velation of the gofpel hath fuperadded to natural
light ? he hath now fet our duty in the cleared and
llrongeft light that ever was afix)rded to mankind,
fo that if we will not now believe and repent, there
is no remedy for us, but we mud " die in our fins-,
« if wc Cn wilfully, after Co much knowledge of the
" truth.
the light of nature and revelation. 1 847
" truth, there remains no morefacrifice for fin ; butsE RM.
*' a feari'il looking for of judgment and fiery indlg- ^^^^*
*' nation to confume us."
The fum of what hath been laid on this argument,
is briefly this ; that men have a natural knowledge of
God, and of thofe great duties which refult from
the knowledge of him , fo that whatever men fay,
and pretend as to the main things of religion, " the
'' worfhip of God, and juftice and righteoufneis
'' towards men/' fetting afide divine revelation, we
are all naturally convinc'd of our duty, and of what
we ought to do, and thofe who live in a bad courfe,
need only be put in mind of what they naturally
know, better than any body ^\{q. can ttW them,
that they are in a bad courfe, fo that I may ap-
peal to all wicked men from themfelves, rafh, and
heated, and intoxicated with pleafure and vanity,
tranfported and hurried away by lufl and paffion ;
to themfelves, ferious and compofed, and in a cool
and confiderate temper. And can any fober man
forbear to follow the convidtions of his own mind,
and to refolve to do what he inwardly confents to
as befl ? let us but be true to ourfelves, and obey
the didates of our own minds, and give leave to
our own confcience to counfel us, and tell us what
we ought to do, and we lliall be " a law to ourfelves.'*
I proceed to tf^e
Sixth and /.aft obfervation, namely, that the clear
revelation of the wrath of God in the gofpel,
againft the impiety and unrighteoufnefs of men, is
one principal thing which renders it fo very power-
ful and likely a means for the falvation of mankind.
For the apoflle inftanceth in two things, which give
the gofpel fo great an advantage to this purpofe,
13 M 2 i\\Q
1848 ^he danger of all known fm^ both from
S E R M. the mercy of God to penitent Tinners, and his fevc-
^^^J- ^ rity toward the impenitent ; both which are fo
fully and clearly revealed in the gofpel. " The
*' gofpel is the power of God to falvation, to every
*' one that believeth, becaufe therein the righteouf-
«' nefs of God is revealed;" that is, his great grace
and mercy in the juftification and pardon of finners
by Jesus Christ, which I have already fhewn to
be meant by " the righteoufnefs of God," by com-
paring this with the explication which is given of
*' the righteoufnefs of God," chap. iii. ver. 22.
The other reafon which he gives of the gofpel's being
" the power of God to falvation," is the plain de-
claration of the feverity of God toward impenitent
finners, '' becaufe therein alfo the wrath of God is
" revealed from heaven, againft all ungodlinefs
*' and unrighteoufnels of men." The force of which
argument will appear, if we confider thefe following
particulars.
Firft, that the declarations of the gofpel in this
matter are fo plain and exprefs.
Secondly, that they are very dreadful and ter-
rible.
Thirdly, that there is no lafety or hope of impu-
nity for men that go on and continue in their fins.
Fourthly, that this argument will take hold of the
mod defperate and profligate finners, and ftill retain
its force upon the minds of men, when all other
confiderations fail, and are of little or no efficacy.
And,
Fifthly, that no religion in the world can urge
this argument with that force and advantage that
chriftianty does.
Fird,
the light of nature and revelation, • 1840
Firfl:, that the declarations of the gofpel in thIsSERM.
matter are moft plain and exprefs ; and that not Jl^il:
only againft fm and wickednefs in general, but
againfl particular fins and vices ; fo that no man
that lives in any evil and vicious courfe, can be igno-
rant of his danger. Our Lord hath told us in general,
what fhall be the doom of the workers of iniquity,
yea tho' they may have owned him, and made
profefTion of his name, Matth.vii. 21. " Not every
" one that faith unto me, Lord, Lord, ihall enter
«* into the kingdom of heaven, but he that doth the
*' will of my Father which is in heaven. Many
" will fay unto me in that day. Lord, Lord, &c.
" then will I profefs unto them, I never knew you,
" depart from me, ye that work iniquity." Matth.
xiii. 49, 50. " So fhall it be at the end of the world,
*' the angels fhall come forth, and fever the wicked
" from among the jufl, and fhall caft them into the
" furnace of fire ; there fhall be wailing and gnafliino-
" of teeth," Matth. XXV. 46. " The wicked fhall
" go away into everlauing punifhment, but the
<* righteous into life eternal." John v. 28, 29. *^ The
'< hour is coming, in which all that are in the graves
*' fhall hear his voice, and fhall come forth ; they
*' that have done good, unto the refurredion of life,
*' and they that have done evil, unto the refurreclion
« of damnation." Rom. ii. 6. St, Paul tells us that
there is " a day of wrath, and of the revelation of
" the righteous judgment of God, who will render
*' to every man according to his deeds; to them
" who obey not the truth, but obey unrighteouf^
" nefs, indignation and wrath, tribulation and an-
** guilli upon every foul of man that doth evil.'*
2 ThefT. i. 7, ^^^. '' That the Lord Jesus fhall be
/ '' revealed
cxir.
1S50 ' ^he danger of all know7ifin, both from
S E R M. " revealed from heaven, with his mighty angels va
" fiaming fire, taking vengeance on them that know
*'• not God, and that obey not the gofpel of our
'' Lord Jesus Christ; who fhall be puniflicd
" with everlafting dcftrudlion from the prefence of
" the Lord, and from the glory of his power."
Nothing can be more plain and exprefs than thefe
general declarations of the v/rath of God againft
finners ; that there is a day of judgment appointed,
and a judge conftituted to take cognifance of the ac-
tions of men, to pafs a fevere fentence, and to in-
flidl a terrible puniHiment upon the workers of ini-
quity.
More particularly our Lord and hisapoftles have
denounced the wrath of God againfl: particular fins
and vices. In feveral places of the new teftament, there
are catalogues given of particular fins, the pra6lice
whereof will certainly fhut men out of the king-
dom of heaven, and cxpofe them to the wrath and
^vengeance of God. i Cor. vi, 9, 10. '' Know ye not
*' that the unrighteous fhall not inherit the king-
*' dom of God? Be not deceived, neither fornica-
'' tors, nor idolaters, nor adulterers, nor effeminate,
*' nor abufers of themfelves with mankind, nor
*' thieves, nor covetous, nor drunkards, nor revilers,
*' nor extortioners, fhall inherit the kingdom of
«' God.'* So likewife. Gal. v. 19, 20, 21. '' The
" works of the flefli are manifeft, which are thefe,
" adultery, fornication, witchcraft, hatred, variance,
*' emulations, wrath, ftrife, feditions, herefies, en-
" vyings, murders, drunkennefs, revellings, and fuch
*' like : of the which I tell you before, as I have alfo
*^ told you in times pad, that they th^t do fjch
*' things fhall not inherit the kingdom of God."
Col.
the light of nature and revelation, 1 8 r r
Col. iii. 5, 6. "-^ Mortify therefore your members SERm.
*' upon earth, fornication, unclcannefs, inordinate J^J^
" affedion, evil concupifcence, and covetoufnefs,
*' which is idolatry, for which things fike tlie wrath
*' of God cometh on the children of difobedience."
Rev. xxi. 8. " The fearful and unbelieving,'* (that
is, thofe who rejeded the chriilian religion, notwith-
ftanding the clear evidence that was ofFer'd for it,
and thofe who out of fear fliould apoftatize from it,)
" The fearful and unbelieving, and the abominable/*
(that IS, thofe who were guilty of iinnatural lufts, not
fit to be named) " and murderers, and whoremongers,
*' and forcerers, and idolaters, and all liars " (that
is, all forts of falfe and deceitful and perfidious per-
fons) " fhali have their part in the lake which burns
*' with fire and brimfl:one,which is the fecond death.'*
And not only thefe grofs and notorious fins, which
are fuch plain violations of the law and light of na-
ture ; but thofe wherein mankind have been apt to
take more liberty, as if they were not fufHciently
convinced of the evil of them ; as *' the refilling of
'' civil authority," which the apoftle tells us, they
that are guilty of, '' Ihall receive to themfelves dam-
^' nation," Rom. xiii. 2. " Profane fwearing in
" common converfation," which St. James tells
us brings men under the danger of damna-
tion, chap. V. 12. " Above all things, my brethren,
" fwear not, left ye fall under condemnation.'* Nay,
our Saviour hath told us plainly, that not only for
wicked acSlions, but for every evil and fmful word,
men arc obnoxious to the judgment of God. So our
Lord alTures us, Matth. xii. 36, 37. " I fay unto
" you, that every idle v/ord that men fhall fpeak,
'' they Pnall give an account thereof in the day of
*' judgment.
1 8 c I T'he danger of all hiownfin^ bothfrom^
SKR M. « judgment. For by thy words thou fhalt be jufti-
CXIl. a 1^^^^ ^^^ l^y fj^y words thou Ihalc be condemned."
He had fpoken before of that great and unpardonable
fin of " blafpheming the Holy Ghost i" and be-
caufe this might be thought great feverity for evil
words, he declares the reafon more fully, becaufe
words fliew the mind and temper of the man, ver.
34. '' For out of the abundance of the heart the
'^ mouth fpeaketh." *' The charadler of the man
'' is fhewn by his words," faith Menander. Profert
enm mores plerumque oratio ((i\ith Quintilian) ^ ani-
mi fecreta detegit ', '' A man's fpeech difcovers his
*' manners, and the fecrets of his heart ; ut livit
*•' etiam quemque dicere^ men comm.only Ipeak as
*' they live *," and therefore our Saviour adds,
" a good man out of the good treafure of his heart,
*' bringeth forth good things; and an evil man out
" the evil treafure of his heart bringeth forth evil
*' things : but I fay unto you that every idle word,
*' Trav pfi/jia d^-yov^^* by which I do not think our
Saviour means, that men fliall be called to account
at the day of judgment, for every trifling and impa-
tient and unprofitable word, but every wicked and
finful word of any kind, as if he had faid, do you
think this fevere to make words an unpardonable
fault ? I fay unto you that men fliall not only be
condemned for their malicious and blafphemous
fpeeches againft the Holy Ghost s but they fhall
likewife give a ftridt account for all other wicked and
finful fpeeches in any kind tho' much inferior to this.
And this is not only mofl agreeable to the fcope of
our Saviour, but is confirmed by fome greek co-
pies, in which it is Trav friixa. ttcv/i^Jv, " every wicked
** word which men fnall fpeak, they fliall be ac-
countable
the light of nature and revelation, ^^53
<^ countable for it at the day of judgment." But SERM.
this by the by. ^^^^*
Oar Saviour likewife tells us, that men fhall
not only be proceeded ag.%inft for fins of commif-
fion, but for the bare omilTion and neglefl of their
duty, efpecially in works of mercy and charity \ for
not feeding the hungry, and the like, as we fee,
Matth. XXV. and that for the omiffion of thefe, he
will pais that terrible fentence, " depart ye curfed,
" &c." So that it nearly concerns us to be careful
of our whole life, of all our words and adions,
fince the gofpel hath fo plainly and exprefly decla-
red, that " for all thefe things God will bring us
«' into judgment." And if the threatnings of the
gofpel be true, " what manner of perfons ought
*' we to be, in all holy converfation and godli-
'' nefs ? "
Secondly, as the threatnings of the gofpel are
very plain and exprefs, fo are they likewife \tx^
dreadful and terrible. I v/ant words to exprefs the
lead part of the terror of them -, and yet the ex-
prefTions of fcripture concerning the mifery and pu-
nifhment of finners in another world, are fuch as
may juftly raife amazement and horror in thofe that
hear them. Sometimes it is exprcft h^ "' a depart-
" ing from God," and a perpetual banillimenc
*« from his prefence," who is the foundation of all
comfort, and joy, and happinefs ; fometimes " by
" the iofs of our fouls," or our felves. " What
«' fhall it profit a man to gain the whole v/orld and
c' lofehis own foul ? " or, fas it is in another evan-
gelifl) " to lofe himfelf .? " not that our being fliali
be deflroyedj tlut would be a happy Iofs indeed,
Vol. VII. 13 N to
1S54 The danger of all know7i fin, both from
S E R iVr. to him that is fentcnced to be for ever miferablc ;
but the man flrall ftill remain, and his body and
foul continue to be the foundation of his mifery, and
a fcene of perpetual woe and difcontent, which our
Saviour calls " the dcilroying of body and foul in
" helJ," or ^' going into everlaRing punifhment, where
*' there (hall be wailing and gnafliing of teeth,
*' where the worm dies not, and the fire is not
*' quenched." Could I reprefent to you the hor-
ror of that difmal prifon, into which wicked and
impure fouls are to be thruft, and the mifery they
muft there endure, without the leaft fpark of com-
fort, or glimmering of hope, how they wail and
grone under the intolerable wrath of God, the in-
folent fcorn and cruelty of devils, the fevere lafhes
and flings, the raging anguifh and horrible defpair
of their own minds, without intermifTion, without
pity, without hope of ever feeing an end of that
mifery, which yet is unfupportable for one mo-
ment *, could I reprefent thefe things to you accord-
ing to the terror of them, what effedl muft they have
upon us ? and with what patience could any man
bear to think of plunging himfelf into this mifery ?
and by his own wilful fault and folly to endanger
his " coming into this place and flate of torments?"
efpecially if we confider in the
Third place, that the gofpel hath likewlfe decla-
red, that there is no avoiding of this mifery, no hopes
of impunity, if men go on and continue in their
lins. The terms of the gofpel in this are peremp-
tory, that '' except we repent, we fhall perifli;"
that " v/ithout holinefs no man Ihall fee the Lord ; **
that " the unrighteous ihall not inherit the king-
*• dom of God.'* And this is a very prcfTing con-
fid^ration,
the light of nature and revelation. i B55'
^deration, and brings the matter to a fhort andSERM,
plain ifTue. Either we mufl: Jeave our fins, or die ,J^i^
in them ; either we muft repent of them, or be
judged for them ; either we muft forfake our fins,
•and break off that wicked courie which we have
lived in, or we mull quit all hopes of heaven and
happinefs, nay, we cannot " efcape the damnation
" of hell," The clear revelation of a future judg«
ment is fo prefiing an argement to repentance, as
no man can in reafon refift, that hath not a mind
to be miferable. " Now (futh Sc. Paul to the
*' Athenians) he flraightly chargeth all men every
*' v/here to repent, becaufe he hath appointed a
'' day in the which he will judge t\\Q world in righ-
*' teoufnefs."
Men may cheat themfelves, or fuffer themfelves to
be deluded by others, about feveral means and de-
vices of reconciling a wicked life, with the hopes of
heaven and eternal falvation ; as by mingling fome
pangs of forrow for fin, and fome hot fits of devo-
tion with a finfal life ; which is only the interrup-
tion of a wicked courfe, without reformation and
amendment of life : but " let no man deceive you
*' with vain words;" for our blefiTed Saviour
hath provided no other ways to fave men, but up^
on the terms of repentance and obedience.
Fourthly, this argument takes hold of the mod
defperate and profligate finners, and ftill retains its
force upon the minds of men, when almoft all other
confiderations fail, and have loft their efficacy upon
us. Many men are gone fo far in an evil courfe,
that neither fiiame of their vices, nor the love of
God and virtue, nor the hopes of heaven are of any
force with them, to reclaim them and bring them
13 N 2 to
1 0 5 ^ ^^^^ ^j;;^^r of all known fm, both from
SERM. to a better ^ mind : but there is one handle yet left,
^2ilj whereby ro lay hold of them, and that is their fear.
Tliis is a paffion that lies deep in our nature, being
founded in felF-prcfervation, and flicks fo clofely to
us, that we cannot quit our felvcs of it, nor fliake
it OiT. Men may put oft ingenuity, and break thro*
all obligations of gratitude. Men may harden their
forehead-s, and conquer all fenfe of fliame ♦, but they
can never perfe6lly fiiile and fabdue their fears-, they
can hardly {o extinguilli the fear of hell, but that
foiTie fparks of that fire will ever and anon be flying
about in their confciences, efpecially when they are
made fober, and brought to themlelves by afflicftion,
and by the prefent apprehenfions of death, have a
nearer fi2;ht of another world. And if it was fo hard
for the heathen to conquer thefe apprehenfions, how
much harder muft it be to chriftians, who have fo
much greater alfurance of thefe things, and to whom
" the wrath of God is fo clearly revealed from
'' heaven, againft all ungodlinefs and unrighteoufnels
" of m.enr"
Fifthly, no religion in the world ever urged this
arguhient upon men, with that force and advantage
v/hich chrifcianity does. The philofophy of the hea-
then gave men no fteady aflurance of the thing \ the
mod knowing perfons among them w^ere not agreed
about a future iiate ; the greateft part of them fpake
but doubtfully concerning another life. And befides
the natural jealoufies and fufpicions of mankind con-
cerning thefe things, they had only fome fair proba-
bilities of reafon, and the authority of their poets,
who talk'd they knew not what about the elyfian
fields, and the infernal regions, and the three judges
of hell s {o that the wifcft among them had hardly
afTurance
the light of nature a7jd revelation. .^ 1S57
afifarance enough in themfelvesof the truth of the SERM,
thing, to prefs it upon others with any great con-
fidence, and therefore it was not likely to have any
great efficacy upon the generality of mankind.
As for the jewifli religion ; tho' that fjppofed and
took for granted the rewards of another w-orld, as a
principle of natural religion ; yet in the law of
Mofes there v/as no particular and exprefs revelation
of the life of the world to come ♦, and what was de-
duced from it, was by remote and obfcure confe-
quence. ' Temporal promifes and threatnings it had
many and clear, and their eyes were fo dazzled with
thefe, that it is probable that the generality of them
did but little confider a future ilate, till they fell into
great temporal calamities under the Grecian and Ro-
man empires, whereby they were almoft necelTarily
awakened to the confideration and hopes of a better
life, to relieve them under their prefent evils and
iiifferings ; and yet even in that time they were di-
vided into two great fadlons about this matter, the
one affirming, and the other as confidently denying
any life after this. But " the gofpel hath brought
*' life and immortahty to light," as we are aifured
from heaven of the truth and reality of another
Hate, and a future judgment. The Son of God
was fent into the world to preach this dodrine, and
rofe again from the dead, and was taken up into
heaven, for a vifible demonftration to all mankind of
another life after this, and confequently of a future
judgment, which no man ever doubted of, that did
firmly believe a future ftatc.
The fum of all that I have faid is this ; the gofpel
hath plainly declared to us, that the only way to
falvation is by forfaking our fins, and living a holy
and
1858 The danger of all known f.n^ both from
SE RM. and virtuous Jife; and the mod: efFeclual argument in
_ _• , the world to perfuade men to this, is the confidera-
tion of the infinite danger that a finful courfe expo-
leth men to, fince the wrath of God continually hangs
over fmners, and if they continue in their fins, will
certainly fall upon them, and overwhelm them with
mifery, and he that is not moved by this argument,
is loft to all intents and purpofcs.
All that now remains, is to urge this argument
upon men, and from the ferious confidcration of it,to
perfuade them to repent, and reform their wicked
Jives. And was there ever^age wherein this was more
needful ? when iniquity doth not only abound, but
even rage among us ; when infidelity and profane-
nefs, and all manner of lewdnels and vice appears
fo boldly and openly, and men commit the greateft
abominations without blufhing at them ; when vice
hath got fuch head that it can hardly bear to be
check'd and controlled, and when, as the Roman
hiftorian complains of his times, ad ea tempora^ qui-
bus nee vitia noftra nee remedia pati pcjfwnus^perven-
turn ejl'^ *' things are come to that pafs, that we can
*' neither bear our vices, nor the remedies of them."
Our vices are grown to a prodigious and intolerable
height, and yet men hardly have the patience to hear
of them ', and furely a difeafe is then dangerous in-
deed, when it cannot bear the leverity that is necef-
fary to a cure. But yet, notwithftanding this, we
who are the mefiengers of God to men, to warn
them of their fin and danger, muftnot keep filence,
and Ipare to tell them both of their fins, and of the
judgment of God which hangs over them; that
*' God will vifit for thefe things," and that '' his
** foul will be avenged on fuch a nation as this,''
at
the light of nature and revelation, ^^859
at leafl we may have leave to warn others, who are ^ ERM.
not yet *' run to the fame excefs of riot, to iavc
'^ themfelves from this untoward generation.'*
" God's judgments are abroad in the earth," and
call aloud upon us, " to learn righteoufnefs.'*
But this is but a fmall confederation, in companion
of the judgment of another world, Vv'hich we who
call our felves chriilians, do profefs to believe, as one
of the chief articles of our faith. The confidera-
tion of this fhould check and cool us in the heat of
all our finful pleafures; and that bitter irony of So-
lomon fhould cut us to the heart ; " rejoice, O
'' young man, in thy youthjand let thy heart chear
*' thee in the days of thy youth, and walk in the
*' ways of thy heart, and in the fight of thine
*' eyes; but know that for all thefe things God
" v/ill bring thee into judgment." Think often and
feriouOy on that time, wherein " the wrath of
*' God,'* which is now " revealed againft fin,'*
fhall be executed upon finners ; and if we believe
this, we are flrangely ftupid and obilinate, if v/e
be not moved by it. The alTurance of this made
St. Paul extremely importunate in exhorting men to
avoid fo great danger, z Cor. v. 10, 11. '' We
" mufl all appear before the judgment-feat of
'' Christ, that every one may receive the things
« done in the body, according to what he hath done,
" whether it be good, or evil. Knov/ing therefore
« the terrors of the Lord, v/e perfuade men.'*
And if this ought to move us to take fo great a
care of others, much more of our itV^;t%. The
judgment to come is a very amazing confidcration,
it is a fearful thing to hear of it, but it will be much
more terrible to fee it^ elpecialiy to thofe whofc
guik
CXII.
i860 The danger cf all known Jin ^ &c.
S ER M. guilt mufl: needs make them fo heartily concern'd
in the difmal confcquences of it ; and yet as fure as
I fiand, and you fit here, " this great and terrible
" day of the Lord will come, and who may abide
"his coming!*' what will we do, when that day
fhall furprize us carelefs and unprepared ! what un-
fpcakable horror and amazement will then take hold
of us! when " lifting up our eyes to heaven, we
*' fliall fee the Son of man coming in the clouds of it,
'' with power, and great glory \' when that powci--
ful voice which fhall pierce the ears of the dead fhall
ring through the world, " arife ye dead, and come
" to judgments" when the mighty trumpet fhall
found, and wake the fleepers of a thoufand years,
and fummon the difperfed parts of tlie bodies of all
men that ever lived, to rally together and take their
place ; and the fouls and bodies of men which have
been fo long flrangers to one another, fhall meet and
be united again, to receive the doom due to their
deeds; what fear fliall then furprize finners, and how
will they tremble at the prefence of the great judge,
and " for the glory of his majefty!" how will their
confciences fly i'n their faces, and their own hearts
condemn them, for their wicked and ungodly lives,
and even prevent that fentence which yet fhall
certainly be pad and executed upon them. But I
will proceed no further in this argument, which hath
fo much of terror in it.
I will conclude my fermon, as Solomon doth his
Ecclefiades, chap. xii. 13, 14. '^ Let us hear th^
" conclufion of the whole matter ; fear God, and
*' keep his commandments, for this is the wholg
" of man ; for G o d fliall bring every work
*' into judgment, and every fecret thing, whether
" it
Knowledge and praSiice^ &c. i86k
^' it be good, or whether it be evil." To which I will
only add that ferious and merciful admonition of '' a
*' greater than Solomon," I mean the great judge of
the whole world, our blefl'^d Lord and Saviour,
Luke xxi. 34, ^^^ ^6. " Take heed to yourfelves, left
" at any time your hearts be overcharged with furfeit-
*' ing, and drunkennefs, and the cares of this hfe,
*' and fo that day come upon you at unawares. For
" as a fnare fliall it come on all them that dwell on
" the face of. the whole earth. Watch ye therefore,
" and pray always, that ye may be accounted worthy
*' to efcape all thefe things that fball come to pafs,
*' and to (land before the Son of man :" to whom
with the Father,, and the Holy Ghost, &c.
SERMON CXIII.
Knowledge and prafiice neceflary in
religion.
JOHN xiii. 17.
If ye knozv thefe things^ happy are ye if ye do them,
r-T^ W O things make up religion, the knowledge s E R U,
J and the pradice of it ; and the fird is wholly ^^^^''
in order to the fecond 5 and God hath not
revealed to us the knowledge of himfelf and his will,
merely for the improvement of our underflanding,
but for the bettering of our hearts and lives ; not to
entertain our minds with the fpeculations of religion
and virtue, but to form and govern our adions. '' U
" ye know thefe things, happy are ye [^ ycdo them."
Vol. VIL 13 O In
I.
cxrii.
1862 Knowledge and pracllce
SE RM. In which words, our blelTed Saviour does from a
particular indance take occafion to fettle a general
conclufion -, namely, that religion doth mainly con-
fift in pradice, and that the knowledge of his doc-
trine, without the real eire61:s of it upon our lives,
will bring no man to heaven. In the beginning of
this chapter cur great Lord and mailer, to teilify
his love to his difciples, and to give them a lively in-
ftance and example of that great virtue of humility,
is plcafed to condefcend to a very low and mean
office, fuch as was ufed to be performed by fervants
to their mailers, and not by the mailer to his fervants ;
namely, to wafh their icti ; and when he had done
this, he asks them if they did underftand the mean-
ing of this ftrange adion. " Know ye what 1 have
*' done unto you? ye call me mailer, and Lord,
*' and ye fay well, for fo I am : if I then your
" Lord and mailer have waihed your feet, ye alfo
** ought to waili one anothers feet; for I have
*' given you an example, that ye fhould do as I have
*' done to you. Verily, verily, I fay unto you, the
" fervant is not greater than the Lord, neither he
" that is imi^ greater than he that fent him ; if ye
" know thefe things, happy are ye if ye do them.'*
As if he had faid, this which I have now done, is
eafy to be underitood, and fo like wife are all thofe
other chriilian graces and virtues, which I have
heretofore by my do6trine and example recommended
to you ; but it is not enough to know thefe things,
but ye muit likewife do them. The end and the life
of all our knowledge in religion, is to put in practice
what we know. It is necefTary indeed that we fhould
know our duty, but knowledge alone will never
bring us to that happinefs, which religion dellgns to
make
necejfary in religicn. ^^^3
make us partakers of, if our knowledge have not its ^ ^ R M.
due and proper influence upon our lives. Nay, lo
far will our knowledge be from making us happy, if
it be feparated from the virtues of a good life, that
it will prove one of the heavieil aggravations of our
mifery ; and it is as if he had laid, " if ye know
" thefe things, wo be unto you, if you do them
«' not.''
From thefe words then, I ihall obferve thefe three
things, which I fhall fpeak but briefly to.
Firfl, that the knowledge of God's will, and our
duty, is necefliiry to the pradice of it; " if ye know
^' thefe things ;" which fuppofeth that we muft know
our duty, before we can do it.
Secondly, that the knowledge of our duty, and
the practice of it, may be, and too often are feparated.
This likewife the text fuppofeth, that men may
know their duty, and yet not do it ; and that this
is very frequent, which is the reafon why our Savi-
our gives this caution.
Thirdly, that the pradice of religion, and the do-
ing of what we know to be our duty, is the only
way to happinefs ; " if ye know thefe things, happy
*' are ye if ye do them." I begin with the
Firft of thefe, namely, that the knowledge of
God's will and our duty, is necefTary in order to
the pradice of it. The truth of this proportion is
fo clear and evident at firft view, that nothing can
obfcure \t^ and bring it in queftion, but to endeavour
to prove it ; and therefore inftead of fpending time
in that, I fhall take occafion from it, juftly to reprove
that prepofterous courfe which is taken, and openly
avowed and juftificd by fome, as the fafeft and beft
way to make men religious, and to bring them to
J3 O 2 happi.
t564 Kfwwledge and practice
SlUi M. happinefs j namely, by taking away from them the
^^jl^ means of knowledge •, as if the befc way to bring men
to do the will of God, were to keep men from
knowing it. For what elfe can be the meaning of
that maxim fo current in the church of Rome,
" that ignorance is the mother of devotion?" or
of that ft range and injurious practice of theirs of
locking up from the people that great ftore-houfe
and treaiury of divine knowledge, " the holy fcrip-
" turts," in an unknown tongue ?
I know very well, that in juftiiication of this hard
img^ of their people, it is pretended that knowledge
is apt to puff men up, to make them proud and
contentious, rciradlory and difobedient, and here- .
tical, and what not? and particularly, that the free
and familiar ufe of the holy fcriptures permitted to
the people, hath miniilred occafion to the people
of fLailing into great and dangerous errors, and of
making great difturbance and divifions among
chrifiians. For anfwer to this pretence, I defire
thefe four or five things may be confidered.
Firft, that unlefs this be the natural and necef-
fary cffe6]: of knowledge in religion, and of the
free ufe of the holy fcriptures, there is no force in
this reafon ; and if this be the proper and natural
efk'(3: of this knowledge, then this reafon will reach
a great way farther, than thofe who make ufe of
it are willing it fliould.
Secondly, that this is not' the natural and necef^
fary effe6l of knowledge in religion, but only acci-
dental, and proceeding from mens abufe of it ;
for which the thing itfelf is not to be taken away.
Thirdly, that the proper and natural effefls and
fonfequences of ignorance, are equally pernicious,
and
neceffary in religion, 1865
and much more certain and unavoidable, than thofc S E R M.
which are accidentally occafion'd by knowledge.
Fourthly, that if this rcafon be good, it is much
llronger for withholding the fcriptures from the
priefls and the learned, than from the people.
Fifthly, that this danger was as great, and as well
known in the apoflles times, and yet they took a
quite contrary courfe.
Firft, i defire it may be confider'd that unlefs
this be the natural and necefTary effed of knowledge
in religion, and of the free ufe of the holy fcrip-
tures, there is no force in this reafon ; for that
v»^hich is necelTary, or highly ufeful, ought not to be
taken away, becaufe it is liable to be perverted, and
abufed to ill purpofes. If it ought, then not only
knowledge in religion, but all other knowledge
ought to be rcilrained and fupprsfs'd j for all know-
ledge is apt to puff up, and liable to be abufed to
many ill purpofes. At this rate, light, and liberty,
and reafon, yea and life it k\^, ought all to be taken
away,- becaufe they are all greatly abufed by many
men, to fome ill purpofes or other , fo that unlefs
thefe ill eftcds do naturally and necellarily Ipring
from knowledge in religion, the obje6bion from
them is of no force ; and if they do neceflarily flow
from it, then this reafon will reach a great way far-
ther than thofe that make ufe of it are willing it
fhould •, for if this be true, that the knowledge of re-
ligion, as it is revealed in the holy fcriptures, is
of its own nature fo pernicious, as to make men
proud and contentious and heretical, and difobedf-
ent to authority, then the blame of all this would
fall upon our blefied SaViour, for reveahng fo
pernicious a doftrine and upon his apoftles for pub-^
iifhing
cxiir.
S66 Knowledge and praBice
SERM- llfliing this dodlrine in a known tongue to all man-
kind, and thereby laying the foundation of perpe-
tual fchifms and herefies in the church.
Secondly, but this is not the natural and necef-
fary eftedl of knowledge in religion, but only acci-
dental, and proceeding from mens abufc of it, for
which the thing it fclf ought not to be taken away.
And thus much certainly they will grant, becaufe it
cannot with any face be denied ; and if fo, then
the means of knowledge are not to be denied, but
only men arc to be cautioned not to pervert and
abufe them. . And if any man abufe the holy fcrip-
tures to the patronizing of error or herefy, or to
any other bad purpofe,' he does it at his peril, and
mufc give an account to God for it, but ought not
to be deprived of the means of knowledge, for fear
he fiiould make an ill ufe of them. We muft not
hinder men from being chriftians, to preferve them
from being hereticks ; and put out mens eyes, for
fear they fhould fome time or other take upon them
to difpute their way with their guides.
I remember that St. Paul, i Cor. viii. i . takes
notice of this accidental inconvenience of knowledge,
that it pufFeth up, and that this pride occafioned
great contentions and divifions among them : but
the remedy which he prefcribes againft this mif-
chief of knowledge is not to withhold from men
the means of it, and to celebrate the fervice of
God, the prayers of the church, and the reading of
the fcriptures in an unknown tongue, but quite con-
trary, chap. xiv. of that epiRle, he (Iridly enjoins
that the fervice of God in the chnrch be fo per-
formed, as may be for the edification of the people 5
which he fays cannot be, if it be celebrated in an
unknown
necejfary in religion, 1867
unknown tono;ues and the remedy he prefcribes SERM.
^ ^ ^ CXIIL
CXTTI
againft the accidental mifchief and incovenience of
knowledge, is not ignorance, but charity, to go-
vern their knowledge, and to help them to make
right ufe of it ; ver. 20. of that chap, after he
had declared that the fervice of God ought to
be performed in a known tongue , he imme-
diately adds, '' brethren, be not children in un-
*' derftanding ; howbeit in malice be ye children,
" but in underflanding be ye men." He com-
mends knowledge, he encourageth it, he requires it
of all chriftians ; fo far is he from checking the pur-
fuit of it, and depriving the people of the means of
it. And indeed there is nothing in the chriflian
religion, but what is fit for every man to know,
becaufe there is nothing in it, but what is defigned
to promote holinefs and a good life ; and if men
make any other ufe of their knowledge, it is their
own fault, for it certainly tends to make men good ;
and being fo ufeful and necefiary to fo good a pur-
pofe, men ought not to be debarr'd of it.
Thirdly, let it be confider'd, that the proper and
natural efFe6ts and confequences of ignorance are
equally pernicious, and much more certain and un-
avoidable, than thofe which are accidentally occa-
fioned by knowledge ; for fo far sis a man is igno-
rant of his duty, it is impofTible he fhould do it.
He that hath the knowledge of religion, may be a
bad chriftian, but he that is deftitute of it, can be
none at all. Or if ignorance do beget and promote
fome kind of devotion in men, it is fuch a devo-
tion as is not properly religion, but fuperftition j
the ignorant man may be zealouily fuperflitious, but
without fome meafure of knowledge, no man can be
truly
if! 6 3 Knowledge and p7'a8iice
SERAf; truly religious. " That the foul be without know-
^'^ilfj '' ledge it is not good," fays Solomon, Prov. xix. z.
becaule good practices depend upon our knowledge,
and muit be directed by it ; when as a man that is
trained up only to the outward performance of fome
things in religion, as to the faying over fo many
prayers in an unknown tongue, this man cannot be
truly religious, becaufe nothing is religious, that is
not a reafonable fervice ; and no fervice can be rea-
fonable, that is not directed by our underftanding.
Indeed, if the end of prayer were only to give God
to underftand what we want, it were all one what
language we prayed in, and whether we underflood
what we asked of him or not : but fo long as the
end of prayer is to teftify the fenfe of our own
wants, and of our dependence upon God for the
fupply of them, it is impoflible that any man fliould
in any tolerable propriety of fpeech be faid to pray,
who does not underhand what he asks; and the
faying over fo many pater nofiers by one that does
not underftand the meaning of them, is no more a
prayer, than the repeating over fo many veries in
Virgil. And if this were good reafoning, that men
inuft not be permitted to know fo much as they can
in religion, for fear they fhould grow troublefome
with their knowledge, then certainly the beft way in
the world to maintain peace in the chrifcian church,
would be to let the people know nothing at all in
religion ; and the bed way to fecure the ignorance
of the people would be to keep the priefts as igno-
rant as the people, and then to be fure they could
teach them nothing : but then the mifchief would
be, that out of a fondnefs to maintain peace in the
chriftian church, there would be no church, nor no
chriftianity ;
necejfary in relegion. 1869
diriilianlty; which would be the fame wife contri-SERM.
vance, as if a prince (hould deftroy his fubjecls, to ^^^^^•
keep his kingdom quiet.
Fourthly, \<^i us hkewife confider, that if this rea-
fon be good, it is much ftronger for withholding the
fcriptures from the priefls, and the learned, than
from the people; becaufe the danger of itartinp-
errors and herefies, and countenancing them from
fcripture, and managing them plaufibly and with
advantage, is much more to be feared from the learn-
ed, than from the common people ; and the expe-
rience of all ages hath fhewn,that the great broachers
and abetters of herefy in the chriftian church, have
been men of learning and wit ; and moll of the fa-
mous herefies, that are recorded in ecclefiaftical
hidory, have their names from fome learned man or
other \ fo that it is a great miftake to think that the
way to prevent error and herefy in x\\t church, is to
take the bible out of the hands of the people, fo
long as the free ufe of it is permitted to men of
learning and skill, in whofe hands the danger of per-
verting it is much greater. The ancient fathers, I
am fure, do frequently prefcribe to \!i\t people the
conftant and careful reading of the holy fcriptures,
as the furefl antidote againft the poifon of dangerous
errors, and damnable herefies ; and if there be fo
much danger of fedudion into error from the oracles
of truth, by what other or better means can we hope
to be fecured againfl: this danger? if t\iQ word of
God be fo crofs and improper a means to this end,
one would think that the teachings of men lliould
be much lefs effedual ; fo that men muR- either be
left in their ignorance, or they mud be permitted
to learn from the word of truth \ and whatever
V'oL. VII. 13 P force
2.
1870 - Knov:]edge and praElke
SE RM. force this reafon of the danpfer of hercfy hath In ir,
to deprive the common people of the ufe of the
fcrlptures, I am fure it is much flronger to wrcfl:
them out of the hands of the priefts and the learned,
becaufe they arc much more capable of perverting
them to fo bad a purpofe.
Fifthly, and laftly, this danger was as great and
vifible in the age of the apoftles, as it is now ; and
yet they took a quite contrary courfe : there were
herefies then, as well as now, and either the fcrlp-
tures were not thought by being in the hands of the
people to be the caufe of them, or they did not
think the taking of them out of their hands a pro-
per remedy. The apoftles in all their epiftles, do
earneftly exhort the people '^ to grow in knowledge,"
and commend them for " fearching the rcriptures'%and
charge them that *' the word of God fhould dwell
*' richly in ,them.'' And ^t. Peter takes particular
notice of fome men wrefting fome difficult pallages
in St. Paul's epiftles, as likewife in the other fcrlp-
tures, to their own deftrudlion, 2 Pet. iii. 16. where
fpeaking of St. Paul's epiftles, he fiiys, '^ there are
*' fome things hard to be underftood, which they
'' that are unlearned and unftable wreft, as they do
*^ alfo the other fcriptures, to their own deftru(5tion.''
Here the danger objeded is taken notice of; but the
remedy prefcribed by St. Peter, is not to take from
the people the ufe of the fcriptures, and to keep
them in ignorance ; but after he had cautioned againft
the like weaknefs and errors, he exhorts them to
«' grow in knowledge/' ver. 17, 18. ''ye there-
*' fore, beloved, feeing ye know thefe things before**
(that is, feeing ye are fo plainly told and warned oF
this danger) '' beware left ye alfo being Jed away
'' with
necejfary in religion. a 871
" with tlie error of the wicked, fall from your own SERM.
^' fledfaflnefs; but grow in grace, and in the know- ,^!^
'' ledge of our Lord and Saviour Jesus
*' Ch rist," (that is, of the chriftian religion ;)
believing, it feems, that the more knowledge they
had in religion, the lefs they would be in danger of
falling into damnable errors. I proceed to the
Second obfervation, viz. that the knowledge of
our duty, and the practice of it, may and often are
feparatcd. This likewife is fuppofed in the x.t\x.^
that men may, and often do know the will of God,
and their duty, and yet fail in the pradice of it. Our
Saviour elfewhere fuppofeth, that many " know
" their mafter's will, who do not do it ;" and he
compares thofe ". that hear his fayings, and do them
" nor, to a foolifh man that built his houfe upon
*' the fand." And St. James fpsaks of fome, " who
*« are hearers of the word only, but not doers of it,"
and for that reaibn fall fhort of happinefs. And this
is no wonder, becaufe the attaining to that know-
ledge of religion which is necelTary to falvation is no
difficuk task. A great part of it is written in our
hearts, and we cannot be ignorant of it if we would ;
as that there is a God, and a providence, and ano-
ther ftate after this life, wherein we fhall be reward-
ed, or punifhed, according as we have lived here in
this world ; that God is to be worshipped, to be
prayed to for what we want, and to be praifed for
what we enjoy. Thus far nature inftrudts men in
religion, and in' the great duties of morality, as
juflice, and temperance, and the like. And as for
revealed religion, as that Jesus Christ the Son of
God came in our nature to fave us, by revealing our
duty more clearly and fully to us, by giving us a
13 P 2 more
I? 72 Knowledge ajtd practice
SH R M. more perfecl example of holinefs and obedience In his
own life and converfition, and by dying for our fins,
and rifing again forour Juftification ; thefe are things
which men may eafily underftand ; and yet for all that
they are difficultly brought to thepradlice of religior.
I fhall indance in three forts of perfons, in whom
the knowledge of religion is more remarkably feparated
from the pradlice of it ; and for diftinftion fake,
I may call them by thefe three names ; the fpeculative,
the formal, and the hypocritical chrirtian. The firftof
thefe makes religion only a fcicnce, the fecond takes
it up for a falhion, the third makes fome worldly
advantage of it, and ferves fome fecular intereft and
defign by it. All thefe are upon feveral accounts
concerned to underfland fomething of religion ; but
yet will not be brought to the pradice of it.
The fir ft of thefe, whom I call the fpeculative
chriftian, is he who makes religion only a fcience,
and ftudies it as a piece of learning, and part of that
general knowledge in which he aiTe6l:s the reputation
of being a mafter •, he hath no defign to pra61:ife it,
but he is loth to be ignorant of it, becaufe the
knowledge of it is a good ornament of converlation,
and will ferve for difcourfe and entertainment among
thofe who are difpofed to be grave and ferious •, and
becaufe he does not intend to pra61ife it, he pafieth
over thofe things which are plain and eafy to be un-
derftood, and applies himfelf chiefly to the confide-
ration of thofe things which are more abfirufe, and
will afford matter of controverfy and fubtle difpute,
as the do£l:rineof the trinity, predeftination, free-will,
and the like. Of this temper fecm many of the
fchoolmen of old to have been, who made it their
great ftudy and bufinefs to puzzle religion, and to
make
necejfary in religion 187?
make every thing in it intricate, by llarting m^nitt S E RM.
queftions and difficulties about the plained truths ; , ^^^^
and of the fame rank ufuaJiy are the heads and leaders
of parties and fadions in religion, who by needlefs
controverfies, and endlefs difputes about fome thinn-
er other, commonly of no great moment in relio-ion,
hinder themfdves and others from minding thepradice
of the great and fubftantial duties of a good life.
Secondly, there is the formal chriilian, who takes
up religion for a fafhion. He is born and bred in
a nation where chriftianity is profeft, and counte-
nanced, and therefore thinks it convenient for him to
know fomething of it. Of this fort there are, I
fear, a great many, who read the fcriptures fometimes
as others do, to know the hiftory of it; and go to
church, and hear the gofpel preached, and by this
means come in fome meafure to underfland the hifto-
ry of our Saviour, and the chriflian dodrine ; but
do not at all bend themfelves to comply with the
great end and defign of it ; they do not heartily en-
deavour to form and fafhion their lives according to
the laws and precepts of it; they think they arevery^
good chriftians, if they can give an account of the
articles of their faith, profefs their belief in God
and Christ, and declare that they hope tobefaved
by him, tho' they take no care to keep his com-
mandments. Thefe are they of whom our Savi-
our fpeaks, Luke vi. 46. " who call him Lord,
" Lord, but do not the things which he faid."
Thirdly, hypocritical chriftians, v/ho make an in-
tereft of religion, and ferve fome worldly ^olix^^ by
it. Thefe are concerned to underftand religion more
than ordinary, that they may counterfeit it hand-
fom ly, and may not be at a lofs when they have oc-
cafion
CXIII.
1874 Knowledge and fm^ice
SERAI, cafion to put on the garb of ir. And this is one
part of the character wiiich the apollle gives of
thofe perfons, who he foretels would appear in the
Jail days, 2 Tim. iii. 2. he fays they llwuld be *' lo
" vers of their own kWcs^ covetous, heady, high-
*' minded, Jovers of pltafure more than lovt^-s of
*' God, having a form of godhnefs, but denying
*« the power of it."
Now thefe men do not Jove reh'gion, but they
have occafion to make ufe of it ; and therefore they
will have no more of it than will juft ferve their
purpofe and defign. And indeed he that hath any
other defign in religion than to pleafe God, and
fave his foul, needs no more than fo much knov/ledge
of it, as v^^ill ferve him to a6t a part in it upon occa-
fion. I come to the
Third and Jaft obfervation, viz. that the pradlice
of religion, and the doing of what we know to be
our duty, is the only way to happinefs; '' if ye
'' know thefe things, happy are ye if ye do them ;"
not " if ye know thefe things happy are ye ;" but
*' if ye know and do them." Now to convince men
of fo important a truth, I fliall endeavour to make
out thefe two things:
Firfl, that the gofpel makes the pra6tice of re-
jigion a necefiary condition of our happinefs.
Secondly, that t\\t nature and reafbn of the thing
makes it a necefiary qualification for it.
Firft, the gofpel make the pradlice of religion a
necefiary condition of our happinefs. Our Sa viou r
in his firfi: fcrmon, where he repeats the promifc of
blcflTcdnefs fo often, makes no promife of it to
the mere knowledge of religion,, but to the habit
s^nd pniaice of chriilian graces and virtues, of meek-
nefsj
neceffary in religion. 187^
nefs, and humility, and mercifulne(s, and righteouf- S E R M.
nefs, and peaceablenefs, and purity, and patience '^'^'^
under fufFerings and perfecutions for righteoufnefs
fake. And Matth. vii. 21. our Saviour doth mod
fully declare, that the happineis which he promifes,
did not belong to thofe who made profeffion of his
name, and were fo well acquainted with his dodrine,
as to be able to inftrufl others, if themfelves in the
mean dme did not pratflife it; *' not every one
" that faith unto me, Lord, Lord, fhall enter into
" the kingdom of heaven ; but he that doth the
" will of my Father v/hich is in heaven. Many
*^ will fiy unto me in that diy. Lord, Lord,
*' have we not prophefied in thy name, and in thy
*' name cad out devils, and done many wondrous
'' works? and then will I profefs unto them, I never
" knew you, depart from me, ye workers of iniqui-
" ty." Tho' they profefs to know him, yet be-
caufe their lives were not anfwerable to the knowledge
which they had of him, and his dodirine, he declares
that *' he will not know them," but bids them
*' depart from him." And then he goes on to fhev.^
that tho' a man attend to the dodlrine of Christ, and
gain the knowledge of it 5 yet if it do not defcend
into his life, and govern his a6lions, all that man*s
hopes of heaven are fond and ground lefs ; and only
that man's hopes of heaven are well-grounded, who
knows the do&ine of Christ, and does it, ver. 24.
*' whofoever lieareth thefe fayings of mine, and doth
" them, I will hkcn him to a wife man, who built
*' his houfe'upon a: rock, and the rain defcended^
*' and the floods came, and the winds blew, and
"beat upon that houfe, and it Ml not, for it was
" founded upon ^ rock > and every one that hear-
*' cth
1876 Knowledge and praBlce
SERM. " eth thefe fayings of mine, and doth them no%
^'^'/'^•.'' Hiall be liken'd to a foohfh man, v.- ho built his
" houfe upon the land, and the rain dcfcendcd, and
" the floods came, and the winds blew, and beat upon
'' that houfe, and it fell, and great v/as the fall of it."
The* a man had a knowledge of religion as great
and perfed: as that which Solomon had of natu-
ral things, " large as the fand upon tiie fea-
" fliore •," yet all this knowledge, feparated from
practice, would be like the fand alfo in another re-
fpe6l, a weak foundation for any man to build his
hopes of happinefs upon.
To the fame purpofe St. Paul fpeaks, Rom. ii.
13. " not the hearers of the law are juft before
" God 5 but the doers of the law fhall be juftified."
So likewife St. James, chap. i. 22. " Be ye doers of
" the word, and not hearers only, deceiving your
" own felvesj" and ver. 25. " Whofo looketh into
" the perfed law of liberty " (that is, the law or
dodlrine of the gofpel) '' and continueth therein, he
'^ being not a forgetful hearer but a doer of the work,
'' this man fhall be blefTed in his deed j'* and there-
fore he adds, that the truth and reality of religion
are to be meafured by the effe(5ls of it, in the govern-
ment of our words, and ordering of our lives, ver.
26. " If any man among you leem to be religious,
«* and bridleth not his tongue, but deceiveth his own
*' heart, this man's religion is .vain. Pure reli-
*' gion, and undefiled before God and the Fa-
*' THER is this; to vifit the fathcrlefs and widow
** in their afflidion, and to keep himfclf unfpotted
" from the world." Men talk of religion , and
keep a great ftir about it *, but nothing will pafs
for true religion before God, but the virtuous and
charitable
fiecejfary in religiort. ^^77
charitable adlions of a good Jifc ; and God wiJl ac-S E R M,
cept no man to eternal Jife upon any other condi-^^^^^J-
tion. So the apoftle tells us moft expreQy, Heb.
xii. 14. " FoJJow peace with all men, and holinefs,
" without which no man fhall fee the Lord.**
Secondly, as God hath made the pradice of re-
ligion a neceflary condition of our happinefs, fo the
very nature and reafon of the thing makes it a ne-
cefTary qualification for it. It is neceflary that we
become like to God, in order to the enjoyment of
him i and nothing makes us like to God, but the
pradice of holinefs and goodnels. Knowledge in-
deed is a divine perfedlion ; but that alone, as it doth
not render a man like God, fo neither doth itdifpofe
him for the enjoyment of him. If a man had the
underdanding of an angel, he might for all that
be a devil ; " he that committeth fin is of the devil,'*
and whatever knowledge fuch a man may have, he
is of a devilifli temper and difpofition : '' but every
*' one that doth righteoufneis is born of God.'*
By this we are like Goo, and only by our likenefs
to him, do we become capabJe of the fight and en-
joyment of him ; therefore every man that hopes to
be happy by the bleflTed fight of God in the next
life, muft endeavour after holinefs in this life. So,
the fameapoftle tells us, i John iii. 3. " every man
« that hath this hope in him purifieth himfelf, even
*' as he is pure.'* A wicked temper and difpofition
of mind is, in the very nature of the thing, utter-
ly inconfiftent with all reafonable hopes of heaven.
Thus I have (hewn that the pradtice of religion,
and the doing of what we know to be our duty, is
the only way to happinefs.
Vol. VII. 13 Q And
2.
CXiU.
1878 Knowledge and praElice^ &c.
S E R M. And now the proper inference from all this is, to
put men upon the careful pradlice of religion. Let
no man content himfelf with the knowledge of his
duty, unlefs he do it ; and to this purpofe I fl:iall
briefly urge thefe three confiderations.
Firll, this is the great end of all our knowledge
in reli^L^ion, to pradlife what we know. The know-
ledge of God and of our duty hath fo effential a
refpe£t to pradlice, that the fcripture will hardly
allow it to be properly called knowledge, unlefs it
have an influence upon our lives, i John ii. 3, 4.
** Hereby we know that we know him, if we
*' keep his commandments. He that faith I know
" him, and keepeth not his commandments, is a
«' liar, and the truth is not in him."
Secondly, praftice is the bed way to increafe and
perfe6l our knowledge. Knowledge directs us in our
praftice, but pradlice confirms and increafeth our
knowledge, John vil. 17. " If a man will do the
" will of God, he Ihall know of the dodrine.'*
The bed way to know God, is to be like him our
felves, and to have, the lively image of his perfedi-
ons imprinted upon our fouls ; and the bell: way to
underltand the chriftian religion, is ferioufly to fet
about the pradice of it ; this will give a man a
better notion of chriftianity,than any fpeculation can.
Thirdly, without the pradice of rehgion, our
knowledge will be fo far from being any furtherance
and advantage to our happinefs, that it will be one
of the unhappieft aggravations of our mifery. He
that is ignorant of his duty, hath fome excufe to pre-
tend for himfelf: but he that underftands the chri-
ftian religion, and does not live according to it,
hath no cloke for \\i% fm. The defers of our know-
Jedge^
TraBice in religion necejfary^ tzc. 1879
ledge, unlefs they be grofs and wilful, will find an
eafy pardon with God : but the faults of our lives
fhall be feverely punilh'd, when we know our duty
and would not do it. I will conclude with that of
our Saviour, Luke xii. 47, 48. " That lervant
" which knew his Lord's will, and prepared not
<« himfelf, neither did according to his will, fhall
*' be beaten with many llripes *, for unto whomfoe-
" ver much is given, of him much fhall be requi-
*' red." When v/e come into the other world, no
confideration will fting us more, and add more to
the rage of our torments than this, that we did
wickedly, when we underitood to have done better ;
and chofe to make our felves miferable, when we
knew fo well the way to have been happy.
SERMON CXIV.
Pradice in religion neceffaryj in pro-
portion to our knowledge.
LUKE xii. 47, 48.
And that fervant which knew his Lord'^ will, an^
prepared not himfelf^ neither did according to his
will ^flo all he beaten with many ftripes : but he that
knew not^ and did commit things worthy of ftripes^
Jhall be beaten zvithfewjlripes. For unto whomfoever
7nuch is given, of him Jhall much be required ; and
to whom men have committed much, of him they will
ask the more,
N profecution of the argument which I handled S E R ^f.
in my lad difcourfe, namely, that the know- ^''^^'^•
ledge of our duty, without the praftice of it, will
13 Qji not
CXIV.
880 Pra^ice in religion necefary^
S EJ^^ M. not bring us to happinefs, I fhall proceed to fnew,
that if our pradice be not anfwerable to our know-
ledge, this will be a great aggravation both of our
fin and punifhment.
And to this purpofe, I have pitched upon thefe
words of our Lord, which are the appHcation of
two parables, which he had delivered before, to
ftir up men to a diligent and careful practice of their
duty, that fo they may be in a continual readi-
nefs and preparation for the coming of their Lord.
The firft parable is more general, and concerns all
men, who are reprefcnted as fo many fervants in a
great family, from which the Lord is abfent, and
they being uncertain of the time of his return,
fhould always be in a condition and pofture to re-
ceive him. Upon the hearing of this parable, Pe-
ter enquires of oar Saviour, whether he intended
this only for his difciples, or for all ? To which
queftion our Saviour returns an anfwer in ano-
ther parable, which more particularly concerned
them ; who becaufe they were to be the chief ru-
lers and "governors of his church, are reprefented
by the ftewards of a great family, ver. 42. " who
*' then is that faithful and wife fteward, whom his
" Lord fliall make ruler over his houfhold, to
" give them their portion of meat in due feafon ?'*
If he difcharge his duty, " blelTed is he," but if he
fliall take occafion in his Lord's abfence, to do-
mincer over his fellow- fervants,and riotoufly to waftc
his Lord's goods, his Lord when he comes
will punifli him after a more fevere and exemplary
ynanner.
And then follows the application of the whole,
in the words of the itKt^ " and that fervant which
" knew
in proportion to our knowledge. 1 8 8 r
^' knew his lord's will and prepared not himfelf, SERM,
I ex IV
" neither did according to his will, ihall be beaten
*' with many ftripes." As if he had faid, and well
may fuch a fervant deferve {o fevere a punifliment,
who having fuch a truft committed to him, and
knowing his lord's will fo much better, yet does
contrary to it; upon which our Saviour takes oc-
cafion to compare the fault and punifhment of thofe
who have greater advantages and opportunities of
knowing their duty, with thofe who are ignorant of
it \ *' that fervant which knew his lord's will, and
" prepared not himfelf, neither did according to it,
" fhall be beaten with many flripes : but he that
*' knew not, but did commit things worthy of
^' ftripes, fhall be beaten with few ftripes." And
then he adds the reafbn and the equity of this pro-
ceeding, " for unto whomfoever much is given, of
*' him fhall be much required ; and to whom men
" have committed much, of him they wjll ask the
" more.'* .
The words in general do allude to that law of
the Jews, mentioned Deut. xxv. 2. where the judge
is required to fee the malefadtor punifh'd according
to his fault, by a certain number of flripes ; in re-
lation to which known law among the Jews, our
Saviour here fays, that " thofe who knew their
" lord's will, and did it not, fhould be beaten with
*' many flripes : but thofe who knew it not, Ihould
*' be beaten with few flripes." So that there arc
two obfervations lie plainly before us in the words.
Firfl, that the greater advantages and opportuni-
ties any man hath of knowing his duty, if he do it
not, the greater will be his condemnation ; " the
^^ fervant which knew his iQrd's will, and prepared
i8g2 FraBice in religion neceffary,
SKRM. " not hlmfelf, neither did according to it, fliall b^
CXIV. jt beaten with many ftripes.'*
Secondly, that ignorance is a great excufe of mens
faults, and will IcfTcn their punifhment -, " but he
*' that knew not, but did commit things worthy of
*' ftripes, fhall be beaten with few ftripes."
I fhall begin with the latter of thcfc fird, be-
caufe it will make way for the other j viz. that
ignorance is a great excufe of mens faults, and will
leffcn their punifhment ; " he that knew not, but
" did commit things worthy of flripes, fhall be
*' beaten with few ftripcs."
For the clearing of this, it will be rcquifite to
confider what ignorance it is which our Saviour
here fpeaks of •, and this is neccfTary to be enquired
into, becaufe it is certain that there is fome fort of
ignorance which doth wholly excufe and clear from
all manner of guilt ; and there is another fort, which
doth either not at all, or very little extenuate the
faults of men, fo that it muft be a third fort, diffe-
rent from both thefe, which our Saviour her»
means.
Firfl, there is an ignorance which doth wholly
excufe and clear from all manner of guilt, and that
is an abfolute and invincible ignorance, when a per-
fon is wholly ignorant of the thing, which if he
knew, he fhould be bound to do, but neither can
nor could have help'd it, that he is ignorant of it ;
that is, he either had not the capacity, or wanted
the means and opportunity of knowing it. In this
cafe a perfon is in no fault, if he did not do what
he never knew, nor could know to be his duty.
For God meafures the faults of men by their wills,
and if there be no defedl there, there can be no
suilt.
in proportion to our knowledge. if! 8 3
guilt; for no man is guilty, but he that is confci- SERM.
ous to himfeif that he would not do what he knew .^^^Z*
he ought to do, or would do what he knew he
ought not to do. Now if a man be fimply and in-
vincibly ignorant of his duty, his negled of it is al-
together involuntary ; for the -^nW hath nothing
to do, where the underflanding doth not firfl dd-
redt. And this is t\\^ cafe of children who are not
yet come to the ufe of reafon \ for tho' they may
do that which is materially a fault, yet it is none in
them, becaufe by reafon of their incapacity, they
are at prefent invincibly ignorant of what they ought
to do. And this is the cafe likevv^ife of idiots, who
are under a natural incapacity of knowledge, and fo
far as they are fo, nothing that they do is imputed to
them as a fault. The fame may be faid of diftrac-
ted perfons, v/ho are deprived either wholly, or at
fome times, of the ufe of their underftandin,Q;s : fo
far, and fo long as they are thus deprived, they are
free from all guilt -, and to perfons who have the
free and perfedl ufe of their reafon, no negledl of
any duty is imputed, of which they are abfolutely
and invincibly ignorant. For inftance, it is a, duty
incumbent upon all mankind, to believe in the Son
of God, where he is fufficiently manifefted and re-
vealed to them ; but thofe who never heard of him,
nor had any opportunity of coming to the know-
ledge of him, fhall not be condemned for this infi-
delity, becaufe it is impoffible they fhould " believe
*' on him, of v/hom they never heard ; " they may
indeed be condemned upon other accounts, for fin-
ning againft the light of nature, and for not obey-
ing " the law which was written in their hearts ; "
for what th€ apoftle fays of the revelation of the
law.
1884 7ra5tice in religion neccffary^
« E R M. law, is as true of any other revelation of God, " as
* *' many as have finned without law, Ihall alfo perifh
" without law *, and as many as have finned under
" the law, ihall be judged by the law," Rom. ii. 12,
In like manner, thofe who have finned without the
gofpel, (that is, who never had the knowledge of
it) fliall not be condemned for any offence againft
that revelation which was never made to them, but for
their violation of the law of nature ; only they that
have finned under the gofpel, flmll be judged by it.
Secondly, there is likewife another fort of igno-
rance, which either does not at all, or very little ex-
tenuate the f:iuits of men, when men are not only
icrnorant, but choofe to be fo ; that is, when they
"wilfully negled thofe means and opportunities of
knowledge which are afforded to them ; fuch as Job
fpeaks of, Job xxi. 14. " who fay unto God de-
** part from us, for we defire not the knowledge of
<« thy ways." And this fort of ignorance many
among the Jews were guilty of, when our Saviour
came and preached to them, but they would not be
in(lru6led by him ; " the light came among them,
*' but they loved darknefs rather than light," as he
himfelf fays of them ; and as he fays elfewhere of
the pharifecs, " they rejefted the counfel of God
«' againft themfelves," they wilfully fhut their eyes
againft that light which offered it felf to them ; " they
•' would not lee with their eyes, nor hear with their
" ears, nor underftand with their hearts, that they
" might be converted, and healed." Now an igno-
rance in this degree wilful, can hardly be imagined
to carry any excufe at all in it. He that knew
not his lord's will, becaufe he would not know it,
bccaufe he wilfully rejefted the means of coming
to
in proportion to our knowledge. 1885
t6 the knowledge of it, deferves to be beaten withSERM*
as many ilripes, as if he had known it ; becaufe he
might have known it, and would not. He that
will not take notice of the king's proclamation, or
will flop his ears when it is read, and afterwards
offends againfl it, does equally deferve punifhment
with thofe who have read it, and heard it ; and difo-
bey'd it;" becaufe he was as grofly faulty in not
knowing it -, and there is no reafon that any man's
grols fault fhould be his excule.
So that it is neither of thefe forts of ignorance
that our Savioup. means, neither abfolute and in-
vincible ignorance, nor that which is grofly wilful
and affe6i:ed 5 for the firfl, men deferve not to be
beaten at all, becaufe they cannot help it \ for the
latter, they deferve not to be excufed, becaufe
they might have helped their ignorance, and would
not.
But our Saviour here l]:)eaks offuch an ignorance
as does in a good degree extenuate the fault, and yet
not wholly excufe it ; for he fays of them, that
" they knew not their lord's will,*' and yet that
this ignorance did not wholly excufe them from
blame, nor exempt them from punifhment, " but
" they fhould be beaten with few ftripes." In the
Third place then, there is an ignorance which is
in forne degree faulty, and yet does in a great
meafure excufe the faults which proceed from it 5
and this is when men are not abfolutely ignorant of
their duty, but only in comparifon of others, who
have a far more clear and diftindt knowledge of it ;
and though they do not grofly and wilfully negled
the means of further kaowledge, yet perhaps they
Vol. VII. 13 R i^
3.
1^86 Pracllce in religion necejjaryj
S E R M. do not make the bed ufe they might of the oi>
P^"^' portLinities they have of knowing their duty better 5
and therefore in comparifon of others, who have
far better means and advantages of knowing their
lord's will, they may be faid not to know it, tho*
they are not fimply ignorant of it, but Oiily have
a more obfcure and uncertain knowledge of it. Now
this Ignorance does in a great meafure excufe fuch
perfons, and extenuate their crimes, in comparifon
of thofe who had a clearer and more perfed: know-
ledge of their mafter's will ; and yet it does not free
them from all guilt ; bccaufe they did not live up to
that degree of knowledge which they had ; and per-
haps if they had ufed more care and induftry, they
might have known their lord's will better. And
this was the cafe of the heathens, who in compari-
fon of thofe who enjoyed the light of the gofpel,
might be faid not to have known their lord's will, tho*
as to many parts of their duty, they had fome di-
redtions from natural light, and their confciences
did urge them to many things by the obfcure appre-
henfions and hopes of a future reward, and the fear
of a future punifhment. But this was but a very ob-
fcure and uncertain knowledge, in comparifon of the
clear light of the gofpel, which hath difcovered to us
our duty fo plainly by the laws and precepts of it,, and
hath prefenteduswith fuch powerful motives and arga-
ments to obedience in the promifes and threatnings
of it. And this likewife is the cafe of many chri-
ftians ; who either through the natural (lownefs of their
underftandings, or by the negled of their parents
and teachers, or other circumftances of their educa-
tion, have had far lels means and advantages of
knowledge than others. God does not expert fo
much
in proportion to our knowledge. 1887
ffuuch from thofe as from others, to whom he S E R M.
hath given greater capacity, and advantages of^^ '
knowledge 5 and when our Lord fhall come to call
his fervants to an account, they fhall be beaten
with fewer ftripes than others ; they fhall not whol-
ly efcape, becaule they were not wholly ignorant ;
but by how much they had lels knowledge than
others, by fo much their punifhment fhall be lighter.
And there is all the equity in the world it fhould
be fo, that men fhould be accountable according to
what they have received, and that to whom lefs is
given, lefs fhould be required at their hands. The
fcripture hath told us, " that God will judge the
*' world in righteoufnefs ;" now juftice does require,
that in taxing the punifhment of offenders, every
thing fhould be confidered, that may be a jull: ex-
cufe and extenuation of their crimes, and that ac-
cordingly their punifhment fhould be abated. Now
the greateft extenuation of any fault is ignorance,
which when it proceeds from no fault of ours, no
fault can proceed from it; fo that fo far as any
man is innocently ignorant of his duty, fo far he is
cxcufable for the negled of it : for every degree of
ignorance takes off fo much from the perverfenefs
of the will ; i^ nihil ardet in inferno^ niji propria vo-
Imtas^ " Nothing is puniflVd in hell, but what is
*' voluntary, and proceeds from our wills."
I do not intend this difcourfe for any commen-
dation of ignorance, or encouragement to it. For
knowledge hath many advantages above it, and is
much more defirable, if we ufe it well; ajid if
we do not, it is our own fault ; if we be not want-
ing to ourfelves, we may be much happier by our
knowledge, than any man can be by his ignorance ;
13 R 2 for
i888 Fra5tice in religion nccejfary^
SERM. for tho' ignorance may plead an excufe, yet it can
^^^^' hope for no reward; and it is always better to need
no excufe, than to have the bed in the world ready
at hand to plead for ourfelves. Befides, that we
may do well to confider, that ignorance is no
where an excufe where it is chcrifh'd -, fo that ic
would be the vaineft thing in the world for any man
to fofter it, in hopes thereby to excufe himfelf -, for
where it is wilful and chofen, it is a fault, and
(as I faid before) it is the mod unreafonable thing
in the world, that any man's fault fhould prove his
excufe. So that this can be no encouragement to
ignorance, to fay that it extenuates the faults of men :
for it does not extenuate them, whenever it is wil-
ful and afFecled ; and whenever it is defigned and
chofen, it is wilful ; and then no man can rea-
fonably defign to continue ignorant, that he may
have an excufe for his faults, becaufe then the igno-
rance is wilful, and whenever it is fo, it ceafeth to
be an excufe.
I the rather fpeak this, becaufe ignorance hath had
the good fortune to meet with great patrons in the
world, and to be excoll'd, tho' not upon this account,
yet upon another, for which there is leis pretence of
reafon; as if it were the mother of devotion. Of fu-
perflition I grant it is^ and of this we fee plentiful
proof, among thofc who are fo careful to preferve and
cherifh it : but that true piety and devotion fhould
fpring from it, is as unlikely as that darknefs fhould
produce light. I do hope indeed, and charitably
believe, that the ignorance in which fome are de-
tained by their teachers and governors, will be a real
excufe, to as many of them as are otherwife honed
and fincerc j but I doubt not but \!i\^ errors and faults
which
in proportion to our knowledge. i88r^
which proceed from this ignorance, will lie heavy SERM.
upon thofe who keep them in it. I proceed to ^^^^*
the
Second obfervation, that the greater advantages
and opportunities any man hath of knowing the
will of God, and his duty, the greater will be his
condemnation if he do not do it. " The fervant
'* which knew his lord's will, and prepared not
*' himfelf, neither did according to it, fhall be
" beaten with many itripes." " Which knew his
" lord's v/ill, and prepared not himfelf;" the
preparation of our mind to do the will of God,
whenever there is occafion and opportunity for it,
is accepted with him ; a will rightly difpofed to
obey God, tho' it be not brought into ad, for
want of opportunity,- does not lofe its reward : but
when, notwithftanding we know our lord's will,
there are neither of thefe, neither the ad, nor the pre-
paration and refolution of doing it, what punifh-
ment may we not expedl ?
The juft God, in punifhing the fins of men, pro-
portions the punifhment to the crime, and where
the crime is greater, the punifhment rifeth ; as a-
mongft the Jews, where the crime is fmall, the ma-
le fador was fentenced to " a few flripes;" where it
was great, he was " beaten with many." Thus our
Saviour reprefents the great judge of the world
dealino; with finners ; according as their fins are ao--
gravated, he will add to their punifliment. Now
after all the aggravations of fin, there is none that
doth more intrinfically heighten the malignity of it,
than when it is committed againft the clear know-
ledge of our duty, and that upon thefe three ac-
eounts.
Firfr,
cxr
1890 Practice in religion nee e [far y,
SERM. Fird:, becaufe the knowledge of God's will is ib
great an advantage to the doing of it.
Secondly, becaufe it is a great obligation upon us
to the doing of it.
Thirdly, becaufe the neglefl of our duty in this
cafe cannot be without a great deal of wilfulnefs and
contempt. I fhall fpeak briefly to thefe three.
Firft, becaufe the knowledge of God's will is fo
great an advantage to the doing of it ; and every
advantage of doing our duty, is a certain aggra-
vation of our negled of it. And this is the rea-
fon which our Saviour adds here in the text, " for
*' to whomfoever much is given, of them much
*^ will be required ; and to whom men have com-
" mittcd much, of him they will ask the more.'*
It was, no doubt, a great difcouragement and difad-
vantage to the heathens, that they were fo doubtful
concerning the will of God, and in many cafes left
to the uncertainty of their own reafon, by what way
and means they might befl apply themfelves to the
pleafing of him, and this difcouraged feveral of the
wifefl: of them from all ferious endeavours in religion,
thinking it as good to do nothing, as to be miftaken
about it. Others that were more naturally devout,and
could not fatisfy their confciences without fome ex-
preflions of religion, fell into various fuperftitions,
and were ready to embrace any way of worfhip
which cuftom prefcribed, or the fancies of men
could fugged to them-, and hence fprang all the
ilupid and barbarous idolatries of the heathens. For
ignorance growing upon the world, that natural pro-
penfion which was in the minds of men to religion,
and the worlhip of a deity, for want of certain di-
redion, expreft it felt in thofe foolifh and abomina-
ble idolatries, which were pradi.^cd among the hea-
thens. "^^'^*
in pi^oportion to our knowledge. iZgi
And is it not then a mighty advantage to us, that S ER M.
• • cxiv
we have the clear and certain direction of divine re-
velation ? we have the will of God plainly difcovered
to us, and all the parts of our duty clearly defined
and determined, fo that no man that is in any mea-
fure free from intereft and prejudice, can eafily mif-
take in any great and material part of his duty.
We have the nature of God plainly revealed to us,
and fuch a charader of him given, as is mod fuita-
ble to our natural conceptions of a deity, as render
him both awful and amiable j for the fcripture repre-
fents him to us as great and good, powerful and mer-
ciful, a perfedt hater of fin, and a great lover of
mankind i and we have the law and manner of his
worfhip (fo far as was needful) and the rules of a
good life clearly expreft ?nd laid down ; and as a
powerful motive and argument to the obedience of
thofe laws, a plain difcovery made to us of the end-
lefs rewards and punifhments of another world. And
is not this a mighty advantage to the doing of God's
will, to have it fo plainly declared to us, and fo pow-
erfully enforced upon us ? fo that our duty lies
plainly before us ; we fee what we have to do, and
the danger of negleding it ; fo that confidering the
advantage we have of doing God's will, by our
clear knowledge of it, we are altogether inexcufa-
ble if we do it not.
Secondly, the knowledge of our Lord's will is
likewife a great obligation upon us to the doing of
it. For what ought in reafon to oblige us more to
do any thing, than to be fully afTur'd that it is the
will of God, and that it is the law of the great fo-
vereign of the world, who is able to fave, or to de-
flroy ? that it is the pleafure of him that made us^
and
iScjZ Tradiice in religion 7i€ceJ[aryy
SEJ^^ M. and who hath declared that he defigns to make us
happy, by our obedience to his laws ? To that if wc
know thclc things to be the will of God, we have
the greatell obligation to do them, whether we con-
fider the authority of God, or our own intereft, and
if we negledl them, we have nothing to fay in our
own excufe. We know the law, and the advantage
of keeping it, and the penalty of breaking it, and
if after this wc v/ill tranfgrels, there is no apology
to be made for us. They have fomething to plead
for themfelves, who can fay, that tho' they had
fome apprehenfion of fome parts of their duty, and
their minds were apt to didate to them that
they ought to do fome things, yet the different
apprehenfions of mankind about feveral of thefc
things, and the doubts and uncertainties of their
own minds concerning them, made them eafy to
be carried off from their duty, by the vicious in-
clinations of their own nature, and the tyranny of
cuftom and example, and the pleafant temptations of
fiefh and blood ; but had they had a clear and un-
doubted revelation from God, and had certainly
known thefe things to be his will, this would have
conquered and born down all objections and tempta-
tions to the contrary -, or if it had nor, would have
ilopt their mouths, and taken away all excufe from
them. There is fome colour in this plea, that in
many cafes they did not know certainly what the
will of God was, but for us who own a clear reve-
lation from God, and profefs to believe it, what
can we fay for our felves, to mitigate the feverity of
God towaj'ds usj why he fhould not pour forth all.
his wrath, and execute upon us the fiercenefs of his
anger >
Thirdly,
in proportion to our knowledge, 1 893
ThirdlVj the ncgled of God's wiii \rhen we knowS E RM»
it, cannot be without a great deal of vvilfulnefs and
contempt. If we know it, and do it not, the fault
is folely in our wills, and the more wilful any fin is,
the more heinoudy wicked is it. There can hardly
be a greater aggravation of a crime, than if it pro-
ceed from meer obftinacy and pcrverfeneis ; and if
we know it to be our Lord's will, and do it
not, v/e are guilty of the highefl: contempt of the
greateft authority in the world. And do we think
this to be but a fmall aggravation, to affront the
great fovereign judge of the world ? not only to
break his laws, but to trample upon them and de-
fpife them, when we know whofe laws they are ?
*' will we provoke the Lord to jeaioufy ? are we
*' ftronger than he ? " we believe that it is God who
faid, " thou fhalt not commit adultery 5 thou iliak
" not fleal ; thou fhalt not bear falfe witnefs againll
.*' thy neighbour; thou flialt not hate, or opprels^
*' or defraud thy brother in any thing ; but thou
" ihalt love thy neighbour as thy k\^':, " and will
we notwithftanding venture to break thefe laws,
knowing whofe authority they are ftampt withal?
after this contempt of him, v/hat favour can we hope
for from him.? what can we fay for our felves, why
any one of thofe many llripes which are threatned
fliould be abated to us ? Ignofci aliquatenus ignoraU'
tU pot eft \ contemptus veniam non habet 5 " fomething
*' may be pardoned to ignorance ; but contempt
" can exped no forgiveneis." Lie that llrikes his
prince, not knowing him to be fo, hath fomething
to fay for himfelf, that tho' he did a difloyal ad,
yet it did not proceed from a di (loyal mind : but;-
Vol. VIL 13 S h«
2.
1 Pg j. PraBlce hi religion necejjary^
S E R M. he that firll acknowledged! him for his prince, and
cxiV. ^i^^j^ affronts him, deferves to be profecuted with
the utmoft fevcrity, becaufe he did it wilfuJly, and
in metr contempt. The knowledge of our duty,
and that it is the will of God which we go againft,
takes away all polTible excufc from us ; for nothing
can be faid, why we fliould offend him who hath
both authority to command us, and power to de-
ilroy us.
And thus I have, as briefly as I could, repre-
fented to you the true ground and reafon of the ag-
gravation of thofe fins, which are committed againft
the clear knowledge of God's will, and our duty *,
becaufe this knowledge is fo great an advantage to
the doing of our duty \ fo great an obligation upon
us to it ; and becaufe the negled of our Lord's
will in this cafe, cannot be without great wilfulnefs,
and a downright contempt oF his authority.
And (hall I now need to tell you, how much it
concerns every one of us, to live up to that know-
ledf^e which we have of our Lord's will, and to
prepare our felves to do according to it ; to be al-
ways in a readinefs and difpofition to do what wc
know to be his will, and adually to do it, when
there is occafion and opportunity .^ and it concerns
us the more, becaufe we, in this age and nation,
have fo many advantages, above a great part of the
world, of coming to the knowledge of our duty.
Wc enjoy the clearefl: and mod perfed: revelation
which God ever made of his will to mankind, and
have the light of divine truth plentifully fhed amongfl
us, by the free ufe of the holy fcriptures, which is
not a fealed book to us, but lies open to be read,
and lludicd by usj this fpiritual food is " rained
'' down
in proportion to our knowledge. 1865
** down like manna round about our tents,'* andSERM.
every one may gather fo much as is fufficient ; we
are not dinted; nor -have the word of God given
out to us in broken pieces, or mix'd and adulterated,
here a lellbn of fcripture, and there a legend ; but
whole and entire, fincere and uncorrupt.
God hath not left us, as he did the heathens for
many ages, to the imperfed: and uncertain direc-
tion of natural light ; nor hath he revealed his will
to us, as he did to the Jews, in dark types and fha-
dows : but hath made a clear difcovery of his mind
and will to us. The difpenfation which we are un-
der, hath no veil upon i?, " the darknefs is paff^
" and the true light now fhineth ; we are of the
" day, and of the light," and therefore it may
juftly be expe(fl:ed that we Hiould " put off the works
" of darknefs, and walk as children of the light."
Every degree of knowledge which we have, is an
aggravation of the fins committed againil it, and
when our Lord comes to pals fentence upon us, will
add to the number of our fbripes. Nay, if God
iliould inflid no pofitive torment upon finners ; yet
their ov/n minds would deal moil feverely with
them upon this account, and nothing will gill their
confciences more than to remember againft what
light they did offend. For herein lies the very na-
ture and fting of all guilt to be confcious to our
felves, " that we knew what we ought to have
" done, and did it not." The vices and corruptions
which reigned in the world before, will be pardona-
ble, in comparifon of ours. " The times of that
" ignorance God winked at : but now he com-
" mands all men every where to repent," Man-
kind had fome excufe for their errors before, and
iq S 2 God
1S96 Fraclice in religion neceffary
F,R M. God was pleafed in a great meafure to overlook them :
but " if wc continue dill in our fins, we have no
" cloke for them." All the degrees of light which
we enjoy, are fo many talents committed to us by
our Lord, for the improving whereof he will call
U5 to a {lri(5t accounts " for unto whomfoever much
*' is given, of him much fhall be required \ and to
" whom he hath committed much, of him he will
*' ask the more." And nothing is more reafonable,
than that men fliould account for all the advantages
and opportunities they have had of knowing the will
of God s and that as their knowledge was increafed,
fo their forrow and punifhment fhould proportiona-
bly rife, if they fin againft it. The ignorance of a
great part of the world is defervedly pitied and la-
mented by us, but the condemnation of none is fo
bad, as of thofe who having the knowledge of God's
will, neglefed to do it j *^ how much better had it
*' been for them not to have known the way of
*' righteoufnefs, than after they have known it, to
*' turn from the holy commandment delivered un-
*' to them ! " If we had been born, and brought up
in ignorance of the true God and his will, " we
'' had had no fin ; " in comparifon of what now we
have: '* but now that we fee, our fin remains."
This will aggravate our condemnation beyond mea-
fure, that we had the knowledge of falvation fo
clearly revealed to us. Our duty lies plainly before
us, we know what v/e ought to do, and " what man-
'' ner of perfons we ought to be, in all holy con-
" verfation and godlinefs." We believe the com-
ing- of our Lord to judgment, and we know not
now foon he may be " revealed from heaven with
^^ his mighty angels," not only " to take vengeance
on
in fr (fortiori to our knowledge, i^gy
« on them that know not God," but on them that SERm.
have known him, and yet " obey not the o-ofpel ^^^^*
*« of his Son." And if all this will not move us
to prepare our felves to do our Lord's will, wc
defcrve to have our ftripes multiplied. No condem-
nation can be too heavy for thofe who oftend
againft the clear knowledge of God's will/ and their
duty.
Let us then be perfuaded to fet upon the pradice
of what we know ; let the light which is in our
underftandings, defcend upon our hearts and lives ;
let us not dare to continue any longer in the prac-
tice of any known fin, nor in the neglcdl of any
thing v/hich v/e are convinced is our duty, and " if
^' our hearts condemn us not," neither for the ne^--
leS: of the means of knov/ledge, nor for rebelling
againft the light of God's truth fhining in our
minds, and glaring upon our confciences, " then
" have we confidence towards God : but if our hearts
" condemn us, God is greater than our hearts, and
" knows all tilings.'*
SERMON
SERMON CXV.
The {ins of men not chargeable upon
God; but upon themlelvcs.
J A M E S i. 13, 14.
Let no man fay ^ ni:hen he is tempted^ I am tempted of
God ; for God cannot be tempted with evil^ neither
iempteth he any man : but every man is tempted^
when he is drawn away of his own lifl^ and en.
iiced,
SERM. I^TEXT to the belief a God, and his provj-
^-^v^* I ^V ^^"^^5 thtvt is nothing more fundamen-
The firll -i- ^ tally necefTary to the pradice of a good
^^^°" °" life, than l;he belief of thefc two principles, " that
*' God is not the author of fin," and '' that every
** man's fin lies at his own door, and he hath rea-
<^ fon to blame himfelf for all the evil that he
*' does."
Firft, " that God is not the author of fin," that
he is no way accefi^ary to our faults, either by tempt-
ing or forcing us to the commifiion of them. For
if he were, they would neither properly be fins, nor
could they be juftly puniiLed. They would not pro-'
perly be fins, for fin is a contradiction to the will
of God ; but fuppofing men to be either tempted or
necefiitated thereto, that which we call fin, would
cither be a meer paflive obedience to the will of God,
or an adtive compliance with it, but neither way a
contradidion to it. Nor could thefe aclions be jullly
punilhed -,
^heftm of men not chargeahU upon God, &c. 1899
puniihed; for all punifnment fuppofeth a fault, ^^\?^'
and a fault fuppofeth liberty, and freedom from ^•^-x^
force and neceffity ; fo that no man can be juftly
puniflied for that which he cannot help, and no
man can help that which he is necelTitated and
compell'd to. And tho' there were no force in .
the cafe, but only temptation, yet it would be un-
reafonable for the fame perfon to tempt and punifh.
For as nothing is more contrary to the holinefs
of God than to tempt men to fin ; fo nothing can
be more againft jufcice and goodnefs, than firfl to
draw men into a fault, and then to chaftife them
for it. So that this is a principle which lies at .
the bottom of all religion, " that God is not
" the author of the fins of men." And then.
Secondly, " that every man's fault \i^% at his own
*' door, and he has reafbn enough to blame him-
'■' feif for all the evil that he does." And this is
that which makes men properly guilty, that when
they have done amifs, they are confcious to them-
felves it was their own ad, and they might have
done otherwile ; and guilt is that which makes men
liable to punifhment; and fear of pumifliment is the
great reftraint from fin, and one of the principal ar-
guments for virtue and obedience.
And both thefe principles our apoftle St. James
does here fully afTert in the words which I have read
unto you. " Let no man fay, when he is tempted,
*' I am tempted of God ; for God cannot be temp-
" ted with evil, neither tcmpteth he any man : but
" every man is tempted, when he is drawn away of
" his own lull, and enticed."
In which words, thefe two things are plainly
contained.
Firft,
The Jim of men ?iot chargeable upon God^
Firil, that God doth not tempt any man to [\n.
" Let no man fay when he is tempted, 1 am temp-
" ted of God ; for God cannot be tempted with.
" evil, neither tempteth he any man.'*
Secondly, that every man's fault lies at his own
door, and he is his own greateft tempter. " But
** every man is tempted, when his is drawn away of
'« his own lufl, and enticed."
I. That God doth not tempt any man to fin.
*' Let no man fay, when he is tempted, I
*' am tempted of God; for God cannot be temp-
«« ted with evil, neither tempteth he any man.'*
In which words, there are three things to be con-
fidercd.
Finl, the propofition which the apoille here re-
jects, and that is, " that God tempts men." '' Let
** no man fay, when he is tempted, I am tempted
« of God."
Secondly, the manner in which he rcje£i:s it,
*« Let no man fay fo." By which manner of fpeak-
ing, the apoftle infinuates thefe two things. i.That
men are apt to lay their faults upon God : for when
he fays, " let no man fay fo," he intimates, that
men are apt to fay io^ and it is very probable that
fome did fay fo -, and, 2dly, that it is not only a
fault, but an impious aflertion to fiy that God
tempts men. He fpcaks of it as a thing to be re-
ceded with adetcftation. " Let no man fay ;" that
is, far be it from us to affirm a thing fo impious and
diflionourable to God.
Thirdly, the reafon and argument that he brings
againft it, " for God cannot be tempted with evil,
** neither tempteth he any man."
Firll,
but upon themfehes, 190 1
Firft, the proportion which the apoftle here rejefls, S E RM.
and that is, ^' that God tempts men:" " Jet no man ^'^'^•
" fay, when he is tempted, I am tempted of God."
Now that we may the more diftindly underfland
the meaning of the propofition, which the apoftle
here rejeds, it will be very requifite to confider what
temptation is, and the feveral forts and kinds of it.
To tempt a man, is, in general, nothing elfe but to
make trial of him in any kind what he will do. la
fcripcure, temptation is commonly confin'd to
the trial of a man's good or bad, of his virtuous or
vicious inclinations. But then it is fuch a trial as
endangers a man's virtue, and if he be not well
refolved, is likely to overcome it, and to make him
fall into fin. So that temptation does always im-
ply fomething of danger the word way. And men
are thus tempted, either from themfelves, or by
others ; by others chiefly thefe two ways.
Firft, by dired and downright perfuafions to
fin.
Secondly, by being brought into fuch circum-
flances as v/ill gready endanger their falling into
it, tho' none folicit and perfuade them to it.
Firfl, by dire6l and downright perfuafions to fin.
Thus the devil tempted our firft parents, by repre-
fenting things fo to them, as might on the one hand
incite them to fin, and on the other hand weaken
and loofen that which was the great curb and reftraint
from it. On the one hand he reprefents to them
the advantages they fliould have by breaking God's
command. " God doth know that in the day ye eat
«' thereof, then your eyes fhall be opened, and ye
*« fhall be as gods, knov/ing good and evil." On
Vol. VIL 13 T . the
2,
1002 Th^fms of men not chargeable upon God ;
S E R M. the other hand, he reprefents the danger of offending
C>^V. riot to be fo great and certain as they imagined.
" The ferpent faid unto the woman, ye fhall not
^' furcly die.** And the devil had fo good fuccefs
in this way of tempting the firil Adam, as to en-
courage him to fct upon the fecond, our bleffed Sa-
viouR, in tiie fame manner ; for he would have
perluaded him " to flill down and worfliip him,"
by offering him " all the kingdoms of the world,
^■' and the glory of them." And thus bad men
many times tempt others, and endeavour to draw
them into the fame wicked courfcs with themfelves.
Solomon reprefents to us the manner and the danger
of it, Prov. i, 10, ii, 13, 14. '^ My Son, if fin-
*^ ners entice thee, confent thou not j if they fiy,
•' come with us, let us lay wait for blood, let us
*^ lurk privily for the innocent without caufe ; we
" lliall find all precious lijbftance, we Pnall fill our
" houfes with fpoil. Caft in thy lot amongft us, let
" us all have one purfc." This is the firil way of
temptation.
And to be fure God tempts no man this way. He
offers no arguments to man to perfuade him to fin;
he no where propofeth either reward or impunity to
finners h but on the contrary gives all imaginable
encouragement to obedience, and threatens the tranf-
greffign of his law with molt dreadful punilhments.
Secondly, men are likewife tempted, by being
brought into fuch circumftances, as will greatly en-
danger their falling into fin, tho' none perfuade
them to it ; and this happens two ways ; when men
are remarkably befet with the allurements of the
world, or affaulted with the evils and calamities of it ;
for either of thefe conditions are great temptations
to
but upon them/} Ives, 1903
to men, and make powerful afTaults upon them, ef- S E R M,
pecially when they faJl upon thofe who are ill dif- CXV.
pofed before, or are but of a weak virtue and refo-
lutlon.
The allurements of the world are flrong temp-
tations; riches, and honours, pleafures, are the
occafions and incentives to many lufts. Honour and
greatneis, power and authority over others, efpe-
cialiy when men are fuddenly lifted up, and from a
low condition, are apt to tranfport men to pride
and iinfolency towards others. Power is a flrong li-
quor which does eafily intoxicate weak minds,
and oiake them apt to fiy and do indecent things.
'^ Man that is in honour and underflands not, is
*' hke the beads that perifh ;" intimating that men
who are exalted to an high condition, are very apt
to forget themfelves, and to play the fools and
beafts. It requires great confideration, and a well
poifed mind, not to be lifted up with one's con-
dition. Weak heads are apt to turn and grow
dizzy, when they look down from a great height.
And fo likewife eafe and profperity are a very
ilippery condition to moft men, and without great
care do endanger the falling into great fins. So So-
lomon obferves, Prov. i. 32. " For the turning
*' away of the fim.ple fliall flay them, and the pro-
*' fperity of fools fhall deftroy them." For this rea-
fon Agur maketh his prayer to God, that he would
" give him neither poverty nor riches/' but keep
him. in a mean condition, becaufe of the danger of
both extrem.es, Prov. xxx. 8, 9. " Give me not riches^
*' left I be full, and deny thee." Both the eager
defire and the poffelTion and enjoyment of riches do
frequently prove fatal to men, So our Savioi/r tells
13 T 2 us
1 904 T^he fi?is of men not chargeable upon God;
us clfewhere very emphatically, Matth. xix. 23, 24.
" Verily I lay unto you, that a rich man fhall hardly
" enter into the kingdom of heaven : and again I
'' fay unco you, it is cafier for a camel to go through
" the eye of a needle, than for a rich man to enter
'' into tiie kingdom of God." St. Paul likewife very
fully declares unto us the great danger of this condi-
tion, I Tim. vi. 9, 10. " But they that will be rich
*' fall into temptation, and a fnare, and into many
*' foolifh and hurtful lufbs, which drown men in
'' deftruclion and perdition ; for the love of money
" is the root of all evil, which while fome coveted
*' after, they have erred from the faith, and pierced
«' themfelves through with many forrows."
But the greateft bait of all to flefh and blood, is
fenfual pleafures ; the very prefence and opportunity
of thefe, are apt to kindle the defires, and to in-
flame the kifls of men, elpecially where thefe temp-
tations meet with fuitable tempers, where every
ipark that falls catcheth.
And on the other hand, the evils and calamities
of this world, efpecially if they threaten or fall upon
men in any degree of extremity, are ftrong temp-
tations to humane nature. Poverty and want, pain
and fufiering, and the fear of any 'great evil, efpe-
cially of death, thefe are great ftraits to humane
nature, and apt to tempt men to great fins, to im-
patience and difcontent, to unjufl and difhonefl fhifts,
to the forfaking of God, and apoftafy from his truth
and religion. Agur was fenfible of the dangerous
temptation of poverty, and therefore he prays againft
that, as v>^ell as againft riches i " give me not po-
*' verty, leil being poor I ftcal, and take the name
" of the Lord my God in vainj" that is, left I
be
but upon themfelves, "190C
be tempted to theft, and perjury. The devil, whofe S E R m.
trade is to tempt men to Hn^ knew very well the
force of thefe forts of temptations, when he defires
God firft to touch Job in his eftate, and to fee what
effed that would have, Job i. ir. " But put forth
*' thine hand now, and touch aJl that he hath, and
*' he will curfe thee to thy face/' And when
he found himfelf deceived in this, furely he
thought, that were he but afflidled with great bodily
pains, that would put him out of all patience, and
fiefh and blood would not be able to withfland this
temptation, chap. ii. 5. " But put forth thine
'' hand now, and touch his bone and his flefli, and
" he will curfe thee to thy face." And this was the
great temptation that the primitive chriftians were
aflaulted withal; they were tempted to forfake
Christ and his religion, by a mod violent perfecu-
tion, by the fpoiling of their goods, by imprifon-
ment, and torture, and death. And this is that
kind of temptation which the apoftle particularly
ipeaks of before the text, " blefled is the man that
'^ endureth temptation; for when he is tried, he
*' fliall receive the crown of life, which the Lord
*' hath promifed to them that love him -," and then
it follows, " let no man fay when he is tempted, I am
*' tempted of God." And thus I have given an ac-
count of the feveral forts of temptations comprehended
under this fecond head, namely, when men are temp-
ted by being brought into fuch circumilances as do
greatly endanger their filling into fin^by the allurements
of this world, and by the evils and calamities of it.
And the queftion is, how far God hath an hand
in thefe kind of temptations, that lb we may know
how to limit this propofition, wiiich the apoitle here
rejeds,
igo6 T^hefins of men not chargeable upon God ;
SERM, rejediis, " that men are tempted of God." *' Let
CXV. <c no man fay, when he is tempted, I am tempted
^^^^ '^ of God."
That the providence of God does order, or at lead
permit men to be brought into thefe circumiiances I
have fpoken of,which are fuch dangerous temptations
to fin, no man can doubt, that believes his providence
to be concerned in the affairs of the world. All the
difficulty is, how far the apoftle does here intend to
exempt God from an hand in thefe temptations.
Now for the clearer underftanding of this, it will
be rcquifitc to confider the feveral ends and reafons,
\vhich thofe who tempt others may have in tempting
them ; and all temptation is for one of thefe three
ends or reafons ; either for the trial and improve-
ment of mens virtues ; or by way of judgment and
punifhment for fome former great 'fins and provoca-
tions i or with a direct purpofe and defign to feduce
men to fm ; thefe 1 think are the chief ends and rea-
fons that can be imagined, of exercifing men with
dangerous temptations.
Firft, for the exercifc and improvement of mens
graces and virtues. And this is the end which God
always aims at, in bringing good men, or permitting
them to be* brought into dangerous temptations.
And therefore ^i, James fpeaks of it as a matter of
joy, when good men are exercifed with afflidions ;
not becaufe afflidions are dcfirable for themfelves,
but becaufe of the happy confequenccs of them, ver.
2, 3. of this chapter, " My brethren, count it all
*' joy, when ye fall into divers temptations ; know-
** ing this, that the trying of your faith worketh
" patience." And to the fame purpofe St. Paul,
Rom. v. 3, 4, 5. " We glory in tribulation, know-
4C
mg
but upon themfelves. ^9^7
«' ing that tribulation worketh patience, and patience S E R M-
*' experience ;" d'oMii-nr patience trieth a man,,^^^,^^^
'' and this trial worketh hope, and hope maketh not
" afhamed.'* Thefe are happy efFeds and confe-
quences of afHidion and fufFering, when they im-
prove the virtues of men and increafe their graces,
and thereby make way for the increafe of their glo-
ry. Upon this account St. James pronounceth thofe
blefTed, who are thus tempted. " BlelTcd is the man
'• that endureth temptation ; for when he is tried, he
'' fhall receive the crown of life, which the Lord
" hath promifed to them that love him."
And this certainly is no difparagement to the pro-
vidence of God, to permit men to be thus tempted,
when he permits it for no other end, but to make
them better men, and thereby to prepare them for a
greater reward : and fo the apoRle aflfures us, Rom.
viii. 17, 18. '^ If fo be we fuffer with him, wcfliall
'' alfo be glorified with him % for I reckon that the
^' fufFerings of this prefent time are not worthy to be
" compared with the glory that fhall be revealed in us.'*
Andver. 28. " For we know that all things fhair
'' work together for good to them that love God."
And this happy end and ifTue of temptations to good
men the providence of God fecures to them (if they
be not wanting to themfelvcs) one of thefe two ways,
either by proportioning the temptation to their
ftrength; or if it exceed that, by miniftring new
flrength and fupport to them, by the fecret and ex-
traordinary aids of his Holy Spirit.
Firfl, by proportioning the temptation to their
flrength -, ordering things fo by his fecret and wife
providence, that they fhall not be afliiulted by any
temptations which is beyond their flrength to refill
and
1908 ^hejins of men mi chargeable upon God ;
and overcome. And herein the fecurity of good
men doth ordinarily confift ; and the very bed of
us, thofe who have the firmed and moil refolute vir-
tue were in infinite danger, if the providence of God
did not take this care of us. For a temptation may
fet upon the beft men with fo much violence, or fur-
prize them at fuch an advantage, as no ordinary de-
gree of grace and virtue is able to v/ithitand : but
where men are fincerely good, and honeftly refolved,
the providence of God doth ward off thefe fierce
blow?, and put by thefe violent thruds, and by a fecret
difpofalof things keep them from being aflaul ted by
thefe irrefidible kinds of temptations.
The confideration whereof, as it is a great en-
couragement to men to be fincerely good, fo like-
wife a great argument for a continual dependence
upon the providence of God, and to take us off"
from confidence in our felves, and our own drength.
And this ufe the apodle makes of it, i Cor. x. 12.
'' Wherefore let him that thinketh he dandeth,"
(that is confident that nothing diall be able to diake
him, or throw him down) " take heed led he fall ;
" there hath no temptation taken you, but fuch as
" is common to men \ \i juyj avOpcoTrjv©^, but what is
*' humane •," nothing but what an humane drength,
aflided by an ordinary grace of God, may be able
to refid and conquer. But there are greater and
more violent temptations than thefe, which you
have not yet been tried with ; and when thole hap-
pen, we mud have recourfe to God for an extraor.
dinary aflldance. And this is the
Second way I mention'd, whereby the providence
of God does fecure good men in cafe of extraordi-
nary temptations, which no humane drength can
probably
kit upon themfehes. 2909
probably refift. And this the fame apoftle afiuresSERM.
us of in the very next words, " God is faithful, who ^^^•
*' will not fuffer you to be tempted above what you
" are able, but will with the temptation alfo make
" a way to efcape, that you may be able to bear
" it." That is, in cafe of great and violent tempta-
tions (fuch as the chriftians in the height of their
perfecutions were expofed to) God will fecretly mi-
nider ftrength and fupport equal to the force and
power of the temptation. And this God did in an
extraordinary manner to the chriftian martyrs, and
that to fuch a degree, as made them joyfully to
embrace their fufferings, and with the greateft chear-
fulnefs in the world to endure thofe torments,
which no humane patience was able to bear. And
where God doth thus fecure men againft temptati-
ons, or fupport them under them, .it is no reflexion
at all upon the goodnefs or juilice of his providence,
to permit them to be thus tempted.
Secondly, God permits others to be thus tempted,
by way of judgment and punifliment for fome former
great fins and provocations w^hich they have been
guilty of And thus many times God punifheth
great and notorious offenders, by permitting them to
fall into great temptations, which meeting with a
vicious difpofition, are likely to be too hard for them,
efpecially confidering how by a long habit of wick-
ednefs, and wilful commifTion of great and notorious
fins, they have made themfelves an eafy prey to
every temptation, and have driven the Spirit of
God from them, and deprived themfelves of thofe
aids and reftraints of his grace, which he ordinarily
affords, not only to good men, but iikewife to
Vol Vir. 13 U thofe
2
The Jins of men not chargeable upon God ;
thofe who arc not very bad. And thus God is
iiiid to have " hardened Pharaoh " by thofe plagues
and judgments which he fent upon him and his
kingdom. But if we carefully read the ftory, it is
faid that ** he firft hardened himfelf " and then that
'' God hardened him-," that is, he being harden'd
under the firfb judgments of God, God fcnt more,
which meeting with his obftinacy, had this natu-
ral effect upon him, to harden him yet more •, not
that God did infufe any wickedrtefs or obftinacy in-
to him, but by his juft judgments fent more plagues
upon him, which hardened him yet more, and
which were likely to have that elFecl upon him, con-
fidering the ill temper of the man. And it was jufl by
way of punifhment that they Ihould. And fo likewife,
Joiliua xi. 19, 20. it is faid that the cities of the
Canaanites did not make peace with Jofhua, becaufe
^» it was of the Lord to harden their hearts,
*'' that they fliould come againft Ifrael in battle, that
*' he might deftroy them utterly •," that is, for their
former iniquities, the meafure whereof was now full,
the providence of God did juftly bring them into,
and leave them under thofe circumftances, which
made them obftinate againft all terms of peace, and
this proved fatal to them.
And in the like fenfe we are to under ftand feve-
ral other expreflions in fcripture, which likewife
might feem very harfh. As Ifaiah vi. 10. ''Make the
*' heart of this people fat, and make their ears heavy,
'' and fluit their eyes, left they fee with their eyes,
*' and hear with their ears, and underftand with
" their hearts, and convert and be healed ; '* all
which expreflions fignify no more, but that God, for
the former provocations and impenitency of that
people.
hut upon themfelves, 1911
people, did leave them to their own hardnels and S E R M.
blindnefs, fo that they did not defire to underlland
and make ufe of the means of their recovery. So
like wife, Rom. i, 24. God is laid to have given up
the idolatrous heathen " to uncleannefs, to vile and
" unnatural Jufts ; " and ver. 28. "to a reprobate
*• and injudicious mind;" that is, as a punifhment
of their idolatry, he left them to the power of thofe
temptations, which betrayed them to the vileft lufts.
And to mention but one ttxt more, 2 TheiT. ii. 1 1.
the apoflile threatens thofe that rejecled the truth,
that " for this caufe God would fend them flrong
" delufions ('the efficacy of error) that thcyfliould bf
" lieve a lye, and that they all might be damned, who
" believed not the truth, but had pleafure m unrighte-
" oufnefs ; " that is, as a juft punifhment for their
renouncing the truth, God gave them over to the
power of dekifion •, their error had its full fcope at
them, to tempt them with all its colours and pre-
tences.
Bat it is obfervable, that, in all thefe places which
I have mention'd, God is faid to give men up to
the power of temptation, as a punifhment of fome
former great crimes and provocations. And it is
not unjuft with God thus to deal with men, to leave
them to the power of temptation, when they had
Jfirft wilfully forfaken him ; and in this cafe God
doth not tempt men to fin, but leaves them to them-
felves, to be tempted by their own hearts luds j
and if they yield and are conquered, it is their own
fault, becaufe they have neglected God's grace,
whereby they might have been able to have refifled
thofe temptations ; and have forced his Holy Spi-
rit to withdraw himfelf from them, and to leave
13 U i them
T9 1 2 ^hejins of men not chargeable upon God ;
SERM-them open and naked to thofe aflliults of tempta-
tion, againfl: which they might otherwife have been
fufficiently armed.
Thirdly, the lafc end of temptation which I men-
tioned, is to try men, with a dired: purpofe and in-
tention to feduce men to fin. Thus wicked men
tempt others, and thus x\\t devil tempts men. Thus
he tempted our firfl: parents, and feduced them from
their obedience and allegiance to God. Thus he
tempted Job, by bringing him into thofe circum-
flances, which were very likely to have forc'd him
into impatience and difcontent. And thus he tempted
our blefied Saviour ; but found nothing in him to
work upon, or to give him any advantage over
him. And thus he daily tempts men, by laying all
forts of baits and fnares before them, " going about
" continually, feeking whom he may feduce and
^' deftroy \ " and as far as God permits him, and
his power reacheth, he fuits his temptations as near
as he can to the humours and appetites and inclina-
tions of men, contriving them into fuch circum-
flances, as that he may ply his temptations upon
them to the greatefl advantage \ propounding fuch
objects to them, as may mod probably draw forth
the corruptions of men, and kindle their irregular
defires, and inflame their lufts, and tempt their evil
inclinations that way, which they are mofl ftrongly
bent. He tempts the covetous man with gain, the
ambitious man with preferment, the volup>uous man
with carnal and fenfual pleafures ; and where none
of thefe baits will take, he ftirs up his inftruments
to perlccute thofe, who are ftedfafi: and confirmed
in refolutions of piety and virtue, to try if he can
work upon their fear, and Ihake their conftancy 4nd
fidelity
but upon themfehes. 1 915
fidelity to God and goodnefs that way ; and all that. SE R IVT.-
he doth with a diredt defigii and earned defire to . ^^^•
feduce men from their duty, and to betray them
to fin.
But thus " God tempts no man," and in this
fenfe it is that the apoflle means, that '« no man
*' when he is tempted, is tempted of God." God
hath no defign to feduce any man to fin. He
often proves the obedience of men, and fuffers them
to '^ fall into divers temptations, for the trial of
'^ their faith," and exercife of their obedience and
other virtues , and he permits bad men to be afiiaulted
with great temptations, and as a punifhment of
their former obftinacy and impiety, withdraws the
aids and affiflances of his grace from them, and
leaves them to their own weaknefs and folJy ; but
not fo as to take away all redr^nt of his grace even
from bad men, unlefs it be upon very high provo-
cation, and a long and obftinate continuance in fin :
but God never tempts any man, with any intention
to feduce him to fin, and with a defire he fhould do
wickedly. This is the proper work of the devil and
his inflruments ; in this fenfe it is far from *' God
'^ to tempt any man ; " and whenever in the ordi-
nary courfe, and by the common permifTion of his
providence, men '^ fall into temptation," the ut-
moil that God does, is " to leave them to them-
*' felves ; " and he does not do this neither, but to
thofe who have highly provoked him to depart
from them, that is, to thofe who have juflly de-
ferved to be fo dealt withal.
And thus I have confider'd the propofition which
the apoflle here rejeds, namely, ^' that God tempts
?' men^ '' and have fhewn as clearly as I can, how it
1914 T^hefim of men not chargeable upon God ;
ERM. is to be limited and underflood. I now proceed \o
the fecond thing which I propounded to confi-
der, viz. the manner in which the apoflle rejects
this propofition, " let no man fay when he is
*' tempted, I am tempted of God." By which
manner of Ipeaking, he infinuates two things.
Firft, that men are apt to lay their faults upon God*
For when he fiiys, " let no man fay fo," he intimates
that men were apt to fay thus ; and 'tis probable fom.c
did fay fo, to excufe themfelves for their deferring
their religion upon the temptation of perfecution and
fdffering. 'Tis not unlikely that men might lay the
fault upon God's providence, which expofe them to
theie difficult trials, and thereby tempted them to
forfake their religion.
But hov^ever this be, we find it very natural to
men, to transfer their faults upon others. Men
are naturally fenfible when they offend, and do con-
trary to their duty ; and the guilt of fm is an hea-
vy burden, of which men would be glad to eaie
themfelves as much as they can ; and they think it is
a mitigation and excufe of their faults if they did not
proceed only from themfelves, but from the violence
and compulfion, the temptation and inftigation of
others. But efpecially men are very glad to lay their
faults upon God, becaufe he is a full and fufficient
excufe, nothing being to be blamed that comes from
him. Thus Adam did, upon the commifllon of the
very firft fin that mankind was guilty of. When God
charged him for breaking of his law, by eating of l\\z
fruit of the forbidden tree, he endeavours to excufe
himfelf by laying the fault obliquely upon God j " the
*' woman whom thou gaveft to be with me, flie
" gave me of the tree, and I did eat.'* " The wo-
*' maa
hut upon themfehves. 191 5
<^ man whom thou gaveft to be with me^" he does S KRM.
what he can to derive the fault upon God. And
though his be very unreafonable, yet it feems in is
very natural. Men would fain have the pleafure of
committing fin, but then they would be glad to re-
move as much of the trouble and guilt of it from
themlelves as they can.
Secondly, this manner of fpeech, which the apo-
file here ufeth, doth infinuate farther to us, that ft
is not only a falfc, but an impious affertion to fay
that God tempts men to fin. He fpeaks of it, noc
as a thing unfit to be faid, but fit to be rejeded
with the greatefl indignation ; '*' \tt no man fay,'*
that is, far be it from us to affirm any thing fo im-
pious and fo difhonourable to God. For nothing
can be more contrary to the holy and righteous na-
ture of God, and to thofe plain declarations which
he hath made of himfelf, than to feduce men to wick-
ednefs ; and therefore no man, that hath any regard
to the honour of God, can entertain the leafl fufpi-
cion of his having any hand in the fins of men, or
cr'iwt heed to any principles or dodrines, from whence
fo odious and abominable a confequence may be
drawn. I proceed to the
Third thing I propounded to confider, viz. the
reafon or argument which the apoftle brings againft
this impious fuggeftion ; " that God cannot be temp-
" ted with evil," and therefore no man can imagine
that he fiiould tempt any man to it^ " let no man
''fay, when he is tempted, I am tempted of God ; for
*' God cannot be tempted vvidi evil, neither tempteth
«« he any man." And in fpeaking to this, I fhall
Firfl, confider the ftrength and force o^ this ar-
gument \ and
Secondly,
cxv.
1916 The fins of: men not chargeable upon God j
S E R M. Secondly, the nature and kind of it.
Firfl, the (Irength and force of this argument,
" God cannot be tempted with evil, neither tempt-
*' eth he any man-," d7reiio^7& o?i xaMoav, " he is
*' untemptible by evil ;" he cannot be drawn to any
thing that is bad himfelf, and therefore 'it cannot
be imagined he fhould have any inclination or de^
fign to feduce others. And this will appear to
be a ftrong and forcible argument, if we confider,
Firfl, the propofition upon which it is grounded,
*' that God cannot be tempted by evil."
Secondly, the confequence that clearly follows
from it-, and that is, that becaufe God cannot be
tempted by evil, therefore " he cannot tempt any
" man to it."
Firft, we will confider the propofition upon which
this argument is built, and that is, '' that God can-
«' not be tempted by evil." He is out of the reach
of any temptation to evil. Whoever is tempted to
any thing, is either tempted by his own inclination,
or by the allurement of the objecft, or by fome ex-
ternal motive and confideration : but none of all thefe
can be imagined to have any place in God, to tempt
him to evil.
For, firft, he hath no temptation to it from his
own inclination. The holy and pure nature of God
is at the greateft diftance from evil, and at the greateft
contrariety to it. He is fo far from having any in-
clination to evil, that it is the only thing in the
world to which he hath an irreconcilable antipathy.
This the fcripture frequently declares to us, and that
in a very emphatical manner, Pfal. v. 4. '^ He is not
*^ a God that hath pleafure in wickednefs, neither
«' fhall evil dwell with him.'* The words are a
diminution^
buf upon the mf elves » ^9^7
diminution, and lefs is faid, than is intended by SERM.
cxv
them ; the meaning is,that God is fo far from taking
pleafure in fin, that he hath a perfed hatred and
abhorrence of it. Hab» ii. i^. " Thou art of purer
'' eyes than to behold evil, and canll not Jook upon
*' iniquity." As when men hate a thirig to the highefh
degree, they turn away their eyes.^ and cannot en-
dure to look upon it. Lighi and darknefs are not
more oppofite to one another, than the holy nature
of God is to fin. " What fellow/hip hath light
*' with darknefs, or God with Belial ?"
Secondly, there is no allurement in the objed:, to
ftir up any inclination in him towards it. Sin in
its very nature is imperfedion, and irregularity,
crookednefs, and deformity; fo that unlefs there be
an inclination to it beforehand, there is nothing- in
it to move any one's liking or defire towards it;
it hath no attra6lives or enticements in it, but to a
corrupt and ill-difpofed mind.
Thirdly, neither are there external motives and
confiderations, that can be imagined to tempt God
to it. All arguments that have any temptation, are
either founded in hope or in fear ; either in the hops
of gaining fome benefit or advantage, or in the fear
of falling into fome mifchief or inconvenience.
Now the divine nature being perfedly happy, and
perfedly fecured in its own happinefs, is out of the
reach of any of thefe temptations. Men 'are many
times tempted to evil very ftrongly by thefe confi-
derations ; they want many things to make them
happy, and they fear many things which may
make them miferable ; and the hopes of the one
and the fears of the other, are apt to work very
Vol. VI r. 13 X power-
3 9 i 8 7 he fins of men not chargeable upon God;
H R M. powerfully upon them, to fedace them from their
^^^J^X^i^i duty, and to draw them to fin : but the divine na-
ture is firm againfl: all thefe attempts, by its own
fulncfs and fccurity. So that you fee now the pro-
pofition, upon which the apoflle grounds his argu-
ment, is evidently true, and beyond all exception,
" that God cannot be tempted with evil." Let us
then in the
Second place, confider the confequence that
clearly follows from it, that becaufe God cannot be
tempted with evil, " therefore he cannot tempt any
" man to it." For why fliould he defire to draw
men into that, which he himfclf abhors, and which
is fo contrary to his own nature and difpofition ?
when men tempt one another to fin, they do it to
make others like themfelves; and when the devil
tempts men to fin, it is either out of dired malice
to God, or out of envy to men. But none of thcfe
confiderations can have any place in God, or beany
motive to him to tempt men to fin.
Bad men tempt others to fin, to make them like
themfelves, and that with one of thcfe two defigns ;
cither few the comfort or pleafure of company, or for
the countenance of it, that there may be fome kind
of apology and excufe for them.
For the comfort and pleafure of company. . Man
does not love to be alone j and for this realbn bad
men endeavour to make others like themfelves, that
agreeing with them in the fame difpofition and man-
ners, they may be fit company for them. For no
man takes pleafure in the fociety and converfation of
thofe, who are of contrary tempers and inclinations
to them, becaufe they are continually warring and
clafliing with one another. And for this reafon bad
men
but upon themfehes, 19 19
men hate and perfecute thofe that are good. «' LetSER M,
• cxv
*' us Jie in wait (fay they) for the righteous, becaufe
*' he is not for our turn, and he is contrary to our
" doings ; he is grievous unto us even to behold 5
" for his Yih is not Jike other mens, and his ways
** are of another fafliion ♦," as it is expreft in the
Wifdom of Solomon. So that wicked men tempt
others to fin, that they may have the pleafure and
contentment of their fociety. But now for this rea-
fon God cannot be imagined to tempt men to fin i
becaufe that wouki be the way to make them un-
like himfelf, and fuch as his foul could take no
pleafure in.
Another defign that bad men have in feducing
others to fin, is thereby to give countenance to their
bad adlions, and to be fome kind of excufe and
apology for them. Among men, the multitude of
offenders does fometimes procure impunity, but it
always gives countenance to vice ; and men are apt
to alledge it in their excufe, that they are not alone
guilty of fuch a fault, that they did not do it without
company and example; which is the reafonofthat
law, Exod. xxiii. 2. " Thou fhalt not follow a mul-
*' titude to do evil ;" implying, that men are very
apt to take encouragement to any thing that is bad 5
from company and example. But neither hath this
reafon any place in God, who being far from doing
evil himfelf, can have no reafon to tempt others to
do fo, by way of excufe, and vindication of him-
felf.
And v/hen the devil tempts men to fin, it is either
out o[" dired malice to God, or out of envy to men.
Out of malice to God, to fpoil his workmanfliip,
^nd to pervert that which came innocent and upright
1 3 X i out
1 9^o I'hejins of men not chargeable upon God j
SERM.outof his hands-, to rob God of his fubjecls, and
cxv •
to debauch them from their duty and allegiance to
him •, to flrengthen the rebellion which he has raifed
againfl God, and to mai:e him as many enemies as
he can. But for this end God cannot tempt any
man \ for this would be to procure difnonour to him-
^€[\^ and to deface the work of his own hands.
Another reafon why the devil tempts men, is
envy. When he was fallen from God, and happi-
nefs, and by his own rebellion had made himfelf
miferable, he was difcontented to fee the happy con-
dition of man, and it grieved him at his very
heart •, and this moved him to tempt man to fin,
that he might involve him in the fame mifery into
which he had plunged himfelf. It is a pleafure to envy
to overturn the happinefs of others, and to lay them
level with themfelves. But the divine nature is
full of goodnefs, and delights in the happinefs of all
his creatures. His own incomparable felicity has
placed him as much above any temptation to envy-
ing others, as above any occafion of being contem-
ned by them. He grudges no man's happinefs, and
therefore cannot tempt men to fin, out of a defire
to fee them miferable. So that none of thole confi-
derations which move the devil to tempt men to fin,
and evil men to tempt one another to do wickedly,
can be imagined to have any place in God.
And thus you fee the force of the apoftle's argu-
ment, that becaufe '^ God cannot be tempted to
''• evil," therefore " he can tempt no man." None
tempt others to be bad, but thofe who are firfi: fo
themfelv^es. I iliull now in the
Second place, confider the nature and kind of the
argument, which the apollle here ufeth, "Jet no man
« fay
hid tipo?tthemfehes. 192 1
*^ fay, when he is tempted, I am tempted of God ;SE rm.
'' for God cannot be tempted with evil, neither
" tempteth he any man." It does not rejed this im-
pious propofition barely upon his own authority ;
but he argues againft it from the nature and per-
fedlion of God -, and therein appeals to the common
notion of mankind concerning God. We might
very well have refted in his authority, being an
apoflle commiffioned by our Saviour, and extra-
ordinarily afiified and witnefTcd to, by the miracu-
lous gifts of the Holy Ghost, wherewith he was
endowed. But he condefcends to give a reafon of
what he fays, and appeals to the common principles
of mankind. For all men will readily agree to
this, " that God hath all imaginable perfedlion:"
but it is a plain imperfedion to be liable to be tempt-
ed to evil, and therefore " God cannot be tempted
*' to evil." And if fo, it is as impofTible " that he
" fliould tempt others to its" for none can have
either an inclination or interefl to feduce others to
evil, but thofe who have been firil feduced to it
themfelves.
Now in this method of arguing, the apoflle
teacheth us one of the furefl ways of reafoning in
religion ; namely, from the natural notions which
^ men have of God. So that all dodrines plainly
contrary to thofe natural notions which men have
of God, are to be rejeded, what authority foever
they pretend to j whatever plainly derogates from
the goodnefs or juftice of God, or any other of his
perfedions, is certainly falfe, what authority foever
It may claim from the judgment of learned and
pious men ; yea tho' it pretend to be countenanc'd
from the texts and expreffions of holy fcripture. Be-
caufe
1922 Thefim of men not chargeable upon God ;
Serm. c^ufe nothing can'be entertain'd as a divine revela-
tion, which plainly contradidls the common natural
notions which mankind have of God. For all rea-
foning 'about divine revelation, and whether that
which pretends to be 'io^ be really fo or not, is to
be governV] by thofe natural notions. And if any
thing that pretends to be a revelation from God,
fliould teach men that there is no God, or that he
is not wife, and good, andjufl, and powerful^ this
is reafon enough to rejed it, how confident fbever
the pretence be, that it is a divine revelation.
And if any thing be, upon good grounds in
reafon, received for a divine revelation, ("as the
holy fcriptures are amongft chriftians) no man ought
to be regarded, who from thence pretends to main-
tain any dodrine contrary to the natural notions,
which men have of God j fuch as clearly contradidb
his hoilnefs, or goodnefs, or juftice, or do by plain
and undeniable confequence make God the author
of fin, or the like; becaufe the very attempt to
prove any fuch thing out of the fcripture, does ftrike
at the divine authority of thofe books. For if they
be from God it is certain they can contain no
fuch thing. So that no man ought to fuffcr himfelf
to be feduced into any fuch opinions, upon pretence
that there are exprefiions in fcripture, which fecm
to countenance them. For if they really did fo,
the confcquence would not be the confirming of fuch
opinions; but the weakning of the authority of
the fcripture it felf. For juft fo many arguments as
any man can draw from fcripture for any fuch opi-
nion, fo many weapons he puts into the hands of
atheifts againft the fcripture it felf,
I do
but upon themfelves. 1923
I do not fpeak this, as if I thonght there were^ERM*
any ground from fcripture for any fuch dodrine, I am ^..^-y"^
very certain there is not. And if there be any par-
ticular cxprellions, which to prejudic'd men may feem
to import any fuch thing, every man ought to go-
vern himfelf in the interpretation of fuch pailages,
by what is clear and plain, and agreeable to the main
fcope and tenor of the bible, and to thofe natural
notions which men have of God, and of his per-
fedlions. For when all is done, this one of the
furelt ways of reafoning in religion ^ and whoever
guides himfelf, and fleers by this compafs, can ne-
ver err much: but v/hoever fuffers himfelf to be led
away by the appearance of fome more obfcure phrafes
in the exprefflons of fcripture, and the glofies of men
upon them, without regard to this rule, may run
into the greateft delufions, may wander eternally,
and lofe himfelf in one miilake after another, and
Ihall never find his. way out of thisendlels labyrinth,
but by this clue.
Jf St. James had not been an apoftle, the argument
which he ufed would have convinced any reafonable
man, " that God tempts no man to iin, becaufe
" he cannot be tempted with evil himfelf," and
therefore it is unreafonable to imagine " he fhould
'' tempt any man." For he argues from fuch a
principle, as all mankind will, at firfl hearing, aP
fent to.
And thus I have done with the firfl: thing afTerted
by the apoflle here in the text; *^ that God tempts
*' no man to (in," " Let no man fay, when he is
*' tempted, I am tempted of God ; for God can-
" not be tempted of evil, neither tempteth he any
*' man." Before I proceed to the fecond afTertion,
*< that
1924 T^hefins of men not chargeable upon God ;
" that every man is his own greatefl tempter," I
fhoLild draw fome ufeftil inferences from what hath
been already dehvered : but I referve both the one
and the other to the next opportunity.
SERMON CXVI. •
The fins of men not chargeable upon
God ; but upon themfelves.
J A M E S i. 13, 14.
Let no man fay^ ijchen he is tempted^ I am tempted 0
God ; for God cannot be tempted with m/, neither
iempteth he any man : hut every 7nan is tempted^
when he is drawn away of his own luft^ and en.
ticed,
SERM. "^^THEN I made entrance upon thefe words.
CXVI. '^/mi J j.q]^ yQ^^ j-j^^j. ^ej^j. |.Q fhe behefofa
W
J ^ ^ God and a providence, nothing is more
Thefecond rr . o- r j
fermonon fundamentally neceiiary to the practice or a good
this text, ijfg^ x\\m the belief of thefe two principles; " that
" God is not the author of the fins of men;" and
*' that every man's fault lies at his own door.'*
And both thefe principles St. James does clearly and
fully aflert in thefe words.
Firft, "God tempts no man to fin.'*
Secondly, " every man is his own greateft
'' tempter."
The firft of thefe I have largely fpoken to in my
former difcourfej and from what 1 then faid, I itiall
only
hut upon themfehes. 1925
only draw a few ufeful inferences, before I proceed S E R M.
to the fccond, viz. thefe which follow. CXVI.
Firft, let us beware of all fuch dodlrines, as do
any ways tend to make God the author of fin ;
either by laying a neceffity upon men of finning, or
by laying fecret defigns to tempt and feduce men to
fin. Nothing can be farther from the nature of
God, than to do any fuch thing, and nothing can
be more difhonourable to him, than to imagine any
fuch thing of him; '' he is of purer eyes than to
*' behold evil ;" and can we think, that he who
cannot endure to fee it, fhould have any hand in
it ? we find that the holy men in fcripture are very
careful to remove all thoughts and fufpicion of this
from God. Elihu, Job xxxvi. 3. before he would
argue about God's providence with Job, he refolves
in the firft place, to attribute nothing to God,
that is unworthy of him. *' I will (fays he) afcribe
•' righteoufnefs to my maker." So likewife St, Paul,
Rom. vii. 7. " What fhall we fay then.? is the law
«« fin? God forbid.'* *^ Is the law fm?" that is,
hath God given men a law to this end, that he might
draw them into fin,? far be it from him. Gal. ii.
17. '' Is Christ the miniiler of fin.? God for-
" bid." '
Yoii fee then how tender good men have ahvays
been of afcribing any thing to God, that might
feem to render him the author of fin. So that we
have reafon to take heed of all do61:rines that arc of
this tendency ; fuch as are the dodlrine of an abfo-
\ lute and irrefpedive decree to damn the greateft
part of mankind ; and in order to that, and as a
means to it, efficacioufly to permit them to fin.
Vol. VII. 13 Y For
3-
1926 The fins of men ?iot chargeable upon God 5
SERAI. For if thcie things be true, that God hath abfolutc-
ly decreed to damn the greateft part of men, and to
make good this decree he permits them to fin, not
by a bare permilTion of leaving them to themfelves,
but by fuch a permifllon as fiiall be efficacious j that
is, he will fo permit them to i\n^ as they cannot
avoid it; then thofe who are under this decree of
God 5 are under a neceflity of finning ; which ne-
celTity, fince it does not proceed from themfelves,
but from the decree of God, does by confequencc
make God the author of fin. And then that the other
dodrine, which is fubfervient to this, that God does
byaphyfical and natural influence upon the minds
and wills of men, determine them to every action
that they do, to bad actions as well as good. I
know they who fay fo, tell us that God only deter-
mines men to the action, but not to the evil of it.
For inflance, when Cain killed his brother, God de-
termin'd him (they fay) to the natural a6lion of
taking away a man's life, which in many cafes may
be done without fin. Very true : but if in thefe
tircumftances the natural adion could not be done
without committing the fin, he that determined
him to the natural adion, determin'd him likcwife
to the fin.
I am far from any thought that thofe that main-
tain thefe dodrines, had any intention to make God
the author of fm : but if this be the true necelTary
confequence of thefe doftrines, there is reafon enough
to rejed them, how innocent ibever the intention be
of diofe who maintain them.
Secondly, ht not us tempt any man to fin. AH
piety pretends to be an imitation of God, therefore
let us endeavour to be like him in this. *Tis true
indeed.
hut upon themfehes, 1927
indeed, we may be tempted with evil, and therefore 3 E RH-
we are likely enough to tempt others : but we ought
not to do fo. It is contrary to hoHnefs and good-
nefs, to the temper and difpofition of the moft per-
fe6l being in the world. God tempts no man ; nay,
it is the proper v/ork and employment of the devil,
'tis his very trade and profeffion; he goes about
feeking whom he may betray into fin and deftru6lion.
To this end he walks up and down the earth, wait-
ing all opportunities and advantages upon men to
"di"aw them into fin ^ fo that we are his fli<5lors and *
inftruments, whenever we tempt men to fin.
Let thofe confider this, who are fo adlive and bufy
to feduce miCn into any kind of wickednels, and to
infirudl them in the arts of iniquity, who tempt
men into bad company and courfes, and take plea-
fure in debauching a virtuous perfon, and make it
matter of great triumph to make a fober man drunk,
as if it were fo glorious an adion to ruin a foul, and
dedroy that, which is miOre worth than the v/hole
world. Whenever you go about this work, remem-
ber whofe inftruments you are, and whofe work you
do, and what kind of work it is. Tempting others
to fin is in fcripture called murder, for which reafon,
the devil is faid to be " a murderer from the be-
" ginning," becaufe he was a tempter. *' Who-
*' foever committeth fin is of the devil :" but who-
foever tempts others to fin, is a fort of devil
himfelf.
Thirdly, fince God tempts no man, let us not
tempt him. There is frequent mention in fcrip-
ture of mens tempting God, i. e. trying him as it
were whether he will do any thing for their fakes,
that is mif becoming his goodnefs, and v/ifdom, and
f 3 if 2 faith-^
1928 Thejlns of men not chargeable upon God;
SERM, faithfulnefs, or any other of his perfedions. Thus
__ _. the liraelites are laid to have " tempted God in
'' the wildcrnefs forty years together," and in that
fpace, more remarkably ten times. The meaning
of which expreffions is, that when God had pro-
mifed Abraham to bring his feed into the land
of Canaan, that people, by their great and repeated
provocations of God, did often provoke him to
have deftroyed them, and confequently to have fail'd
of the promife which he made to the fathers. The
devil like wife tempted our Saviour to tempt
God, by calling himfeif down from the pinacle of
the temple, in confidence that the angels would take
care of him : but our Saviour anfwers him, " it
" is 'written, thou fhalt not tempt the Lord
" thy God." From which inflance it appears, that
men are faid to tempt God, whenever they exped
the protedion of his providence in an unwarranta-
ble way. God hath promifed to take care of good
men: but if they negled themfelves, or willingly
call themfelves into danger, and expe6l his provi-
dence and prote6tion, they do not truft God, but
tempt him ; they try whether God's providence
will countenance their rafhnels, and provide for them,
when they negledt themfelves; and protcd them
from thofe dangers to which they wilfully expofe
themfelves.
So likcwile if we be negligent in our callings,
whereby we fliould provide for our families, if we
iavifh away that which we fhould lay up for them,
and then depend npon the providence of God to
fupply them, and take care of them, we tempt
God to that which is unworthy of him ; which is
to give approbation to our folly, and to countenance
our
but upon thefnfehes, 1929
our floth and carelefnefs. We cannot feduce God, S E R M.
and draw him to do any thing that mil^becomes ^^^^•
him, but we tempt him, in expe6ling the care and
protedtion of his providence, when we wilfully run
our felves into danger, and negledl the means of
providing for our own fafety. And thus I have
done with the firil great principle contain'd in the
text ; viz, " That God is not the author of the fins
" of men." I proceed now to the
Second, ^' that every man is his own greatefl
" tempter." <' But every man is tempted, when
" he is drawn afide of his own lufl, and enticed."
God does not tempt any man to fin : but every man
is then tempted, when by his own lufl:, his irreo-u-
lar inchnation and defire, he is feduced to evii, and
enticed ; k^ cPiXia^oix^.v©', is caught as it were with
a bait, for fo the greek word fignifies.
In which words the apofl:le gives us a true ac-
count of the prevalency and efficacy of temptation
upon men. It is not becaufe God has any defien
to enfnare men in fin ; but their own corruption and
vicious inclinations feduce them to that which is
evil. To inftance in the particular temptations the
apoftle was fpeaking of, perfecution and fufferino-
for the caufe of religion, to avoid which, many did
then forfake the truth, and apofl:atiz'd from their
chrifl:ian profeffion. The true caufe of which, was
not the providence of God, which permitted them
to be expos'd to thofe fufferings ; but their inordi-
nate love of the good things of this life, and their
unreafonable fears of the evils and fufferings of it ;
they valued the enjoyments of this prefent life, more
than the favour of God, and that eternal happi-
nefs
jg^o Thejtm of me ft not chargeable upon God ;
SERM nefs which he had promised to them in another
CXVI. jjf^j and they feared the perfccutions of men, more
than the threatnings of God, and the dreadful pu-
nifliments of another world. They had an inordi-
nate affedion for the eafe and pleafure of this life,
and their unwillingnefs to part with eafe, was a
great temptation to them to quit their religion ; by
this bait they were caught, when it came to the
trial.
And thus it is proportionably m all other forts of
temptations. Men are betrayed by themfelves, and
the temptation without hath a party within them,
with which it holds a fecret correfpondence, and
which is ready to yield and give confent to it; fo
that it is our own confent, and treachery to our
felves, that makes any temptation miller of us, and
without that we are not to be overcome *, " every
" man is tempted, when he is drawn afide of
*' his own lull, and enticed." It is the luft of men
complying with the temptations which are offer'd to
us, wliich renders them effedual, and gives them the
vi^^tory over us.
In the handling of this argument. I fhall from
thefe words of the apoftle obferve to you thefe two
things.
Firll, that as the apoflle doth here acquit God
from any hand in tempting men to fin, fo he does
not afcribe the prevalency of temptation to the
devil.
Secondly, that he afcribcs the prevalency of
temptation to the lufl and vicious inclinations of
n>en, which feduce them to a compliance with the
temptations that are prefentcd to them ; *^ every
*' man
but upon themf elves. 193 i
«^ man is temoted, when he is drawn afide of his ^"^^ f^^^'
*' own iuft, and enticed." Thefe two obfervations
Hiall be the fubjefb of my prefent difcourfe.
Firft, that as the apoftle doth here acquit God
from any hand in tempting men to l^n, fo'he does
not afcribe the prevalency and efficacy of temptation
to the devil. That he acquits God, I have fhewn
at large in my former difcourfe. It is evident hke-
wife, that he does not afcribe the efficacy and pre-
valency of temptation to the devil , for the apoftle
in this difcourfe of his concerning temptations, makes
no exprefs mention of the devil ; he fuppofeth in-
deed, that baits are laid for men, " every man is
" tempted, when he is drawn afide of his own lufl,
" and enticed \ " i. e. when he plays with the baits
that are laid for him, and fwallows them. And the
fcripture elfev/here frequently tells us, that the devil
is very active and bufy to tempt men, and is conti-
nually laying baits before them ; but their own lufls
are the caufe why they are caught by them.
And I do the rather infi ft upon this, becaufe men
are apt to lay great load upon the devil, in tlie bu-
finefs of temptation, hoping thereby either wholly,
or at laaft in a great meafure to excufe themfelves ;
and therefore I fhall here confider, how flir the devil
by his temptations is the caufe of the fins which
men by compliance with thofe temptations are drawn
into.
Firft, it is certain that the devil is very aclivc
and bufy to minifter to them the occafions of fin,
and temptations to it. For ever fince he fell from
God, partly out of enmity to him, and partly out
of envy and malice to mankind, he hath made ic
his great bufinefs and employment to feduce men
to
1932 TJjeJins of jnen not chargeable upon God;
SERM. to fin ; and to this end he walks up and down the
^^Y^', earth, and watcheth all occafions and opportunities
to tempt men to fin : and fo far as his power reach-
eth, and God permits him, he lays baits and tempta-
tions before them in all their ways, prefenting
them with the occafions and opportunities to fin,
and with fuch baits and allurements as are moft
fuitable to their tempers, and moft likely to prevail
with their particular inclinations, and as often as he
can, furprizing men with thefe at the eafieft time
of accefs, and with fuch circumftances, as may give
his temptations the greateft force and advantage.
Of this the fcripture afifures us m general, when it
tells us of thefe wiles and devices of Satan, and of
the methods of his temptations ; fo that tho' wc do
not particularly difcern how and when he doth
this, yet we have no reafon to doubt of the thing,
if we believe that there is fuch a fpirit in the world,
as the fcripture particularly tells us there is, that
works in the children of difobedience, and that
God, from whom nothing is hid, and who fees
all the fecret engines which are at work in the
world, to do us good or harm, hath in mercy to
mankind given us particular warning of it, and that
we may not be wholly ignorant of our enemies,
and their malicious defigns upon us, that we may
be continually upon our guard, aware of our dan-
ger, and armed againfi: it.
Secondly, the devil does not only prefent to men
the temptations and occafions of ^in ; but when he
is permitted to make nearer approaches to them,
does excite and ftir them up to comply with thefe
temptations, and to yield to them. And this he
does, not only by employing his inftruments to ^o-
licit
hut upon thetn/elves. ^933
licit for him, and to draw men to fin by bad coun-SERM.
{c\ and example, which we ice frequently done,
and probably very often by the devil's inftigationj
(thofe who are very wicked themfelves, and confe-
quently more enilav'd to the dtviU and under his
power, being as it were fa6bors for him to feduce
others;) befides this, *tis not improbable but
the devil himfelf does many times immediately ex-
cite men to fin^ by working upon the humours of
their bodies, or upon their imaginations ; and by
that means infufing and fuggeiting evil motions
into them j- or by diverting them from thofc
thoughts and confiderations, which might check
and retrain them from that wickednefs to which
he is tempting them ; or by fome other ways and
means more fecret and unknown to us. For the
power of the fpirics, whether good or bad, and the
manner of their operations upon our minds, are
things very fecret, ahd of which we can give little
or no account, but yet for all that, we have many
times rcafon fufficient to believe a thing to be fo,
when we are wholly ignorant of the manner
of it.
And there is reafon, for what is faid in fcripture,
to believe that the devil, in fome cafes, hath a more
immediate power and influence upon the minds of
men, to excite them to fin, and, where he difco-
vers a very bad inclination or refolution, to help it
forward, and to keep men to it ; as when it is faid,
Johnxiii. 27. that " the devil enter'd into Judas,"
to pufli him on in that ill defign which he had al-
ready engaged in, of betraying our Saviour. And
A6ls V. 3.* Satan is faid to have " filled the heart of
Vol. VII. 13 Z Ananias
3-
1934 ^hefins of men not chargeable upon God ;
S E R M. '« Ananias, to lye to the Holy Ghost, and to keep
^ J_ ,' i *' back 'part of the price*' for which he had foki his
edate -, which exprelfions do feem to intimate to us
feme [more immediate power and influence which
tlie devil had upon thofe perfons : but then 'tis very
obfervablc, that this power is never afcribed to the
devil, but in the cafe of great and horrid fins, and
where men are beforehand notorioufly depraved, and
either by the aftual commilTion of fome former great
fin, or by ^entertaining fome very wicked defign,
have provoked Gob to permit the devil a nearer
accefs to them. For Judas had firfl: taken counfel
how to betray Chp.ist, before it is faid " the devil
" entred into him," to pufh him on to the execu-
tion of it. And Ananias his covetoufnefs had firft
tempted him to keep back part of his eftatc, before
it is fiid " the devil filled his heart to lye to the
*^ Holy Ghost •," fo that what power the devil hath
over men, they firfl give it him s they confent to his
outward temptations, before he can get within them.
Hence it is tiiat in fcripture great fmners are defcribed,
asbein'3" more immediately under the government and
influence of the devil. Ephef. ii. i, 2. where the
apoftle fpeaking of thofe, who from heathenifm
were converted to chrifl:ianity, '^ you ffays he) hath
S' he quickned, who were once dead in trefpafTes and
''^ fins *, wherein in times paftye walked,according to
'•' the courfe of this w^orld, according to the prince of
^^ the power of the air, the fpirit that now worketh
*' in the children of difobedience, or unbelief j" tS
*' ads and infpi res ^ the children of unbelief j" that
is, tliofe who continue in their infidelity, *&nd would
!iot believe and obey the gofpel. When men are
notorioufly
but upon themfekes. 1935
ROtorioufly wicked and difobedient to die counfels of SERM.
. . CXVI
God, the devil is faid to a(5b and infpire them,
which certainly fignifies fome more immediate power
and influence which he hath over fuch perfons.
For as it is very probable, that the devil is fome-
times permitted to come near good men fo as to
tempt them ; io by notorious wickednefs and im-
piety, men do give admillion to him, and he is per-
mitted by thejuft judgment of God, to exercife
greater dominion over them. By refifling his
temptations, we drive him from us. So St. James
tells us, chap. iv. ver. 7. " Refift the devil, and he
*' will flee from you :" but as we yield to his tempta-
tions, he continually makes nearer approaches to us,
and gains a greater power over us.
Thirdly, but for all this, the devil can force no
man to fm •, his temptations may move and excite
men to fln, but that they are prevalent and eiTedual,
proceeds from our own will and confent; 'tis our
own lufl:s cloflng with his temptations, that produce
fin, the devil hath more or lels power over men,
according as they give way to him ; but never fo
much as to force their wills, and to compel them to
confent to, and comply with his temptations ; the
grace of God -doth hardly ofi^er this violence to
men for their good, in order to their falvation ; and
therefore much lefs will he permit the devil to have
this power over men to their ruin and defl:ru6lion,
God's commanding us to refifl: the devil, fappo-
feth that his temptations are not irrefiftible.
Fourthly,from what hath been laid, it appears, that
tho' the devil be frequently acceflary to the flns of
men, ye*t we our felves are the authors of them ;
he tempts us many times to fin, but it is we that
23 Z 2, com-
I9.3^> ^hejins cf men not chargeable upon God ;
SERM. commit it. His temptations may fometimes be (o
' violent as to extenuate our fault, but never fo forci-
ble as wholly to excufe us ; for we are fo far guilty
of fin, as we give our confent to it 5 and how power-
ful foever the temptation be to any kind of evil,
there is always enough of our own will in it to ren-
der us guilty.
I am far from thinking that the devil tempts men
to all the evil that they do. I rather think that the
greatefl part of the wickednefs that is committed in
the world, fprings from the evil motions of mens
own minds. Mens own lufts are generally to
them the word devil of the two, and do more
ftrongly incline them to fin, than any devil without
them can tempt them to it. It is not to be doubted,
that the devil does all the mifchief he can to the
fouls of men, fo far as God permits him ; and tho'
the number of evil angels be probably very great,
yet it is but finite, and every one of them hath a
limited powers and tho' they be very adlive, yet
they can be but one where at oncej fo that his ma-
lice at the utmoil does only all the evil that it can,
not all that it would ; he plies where he has the beft
cuftom, where he has the fairefl opportunity, and
the greatefl hopes ; he leaves men many times for a
feafon (as it is faid) he did our Saviour, becaufe he
defpairs of luccels at that time ; and it may be fome-
times when he is gone, thefe perfons grow fecure,
and through their own fecurity and folly fall into
thofe fins, which the devil with all his baits and
wiles, whilft they were upon their guard, could not
tempt them to commit.
Others after he has made them fure, and put them
into the way of ir, will go on of themfelvcs, and
are
but upon the mf elves, ^937
are as mad of finning, as forward to deflroy ^^y^'
themfelves, as the devil hinifelf could wifh •, fo that ..•-v-nJ'
he can hardly tempt men to any wickednefs, which
he does not find them inclined to of themfelves. Thefe /
he can trufl with themfelves, and leave them to their
own inclinations and conduft, finding by experience,
that they will do as ill things of their own motion,
as if Satan flood continually at their right hand to
prompt them, and put them on, fo that he can go
into a far country, and employ himfelf elfewhere,
and leave them for a long time, being confident that
in his abfence they will not bury their talent, and
hide it in a napkin, but will improve it to a great
advantage. And I wiili that our own age did not
afford us too many inflances of this kind,offach for-
ward and expert finners as need no tempter either to
inflrudl or excite them to that which is evil. Now
in this cafe the devil betakes himfelf to other per-
fons, and removes his fnares and baits where he
thinks there is more need and occafion for them.
So that we may realbnably conclude, that there is
a great deal of wickednefs committed in the world,
which the devil hath no immediate hand in, tho'
he always rejoiceth in it when it is done ; and that
there is a great deal more reafon to attribute all good
to the motions and operations of the Spjrit of
God, than to afcribe all fin and wickednefs in the
world to the devil ; becaufe the Spirit of God is
more powerful, and is always every where, and is
more intent upon his defign, and as forward to pro-
mote it, as the devil can be to carry on his work ;
nay, I doubt not but he is moreadive to excite
men to good, than the devil can be to tempt them
to evil. And yet for all this, I think there is no
great
193S Tbejns of men not chargeable upon God ;
5ER M. great reafon to doubt, but that good men do many
^ _.^ good adllons of their own inclination, without any
fpecial and immediate motion from the Spirit of-
God. They are indeed at firft regenerate, and fane-
tilled by the Hol.y Ghost, and are continually af-
terwards under the condudl of 'the fame Spirit;
but where there is a new nature, it is of itfelf in-
clinable to that which is good, and will bring forth
fruits, and do adlions anfwerable. Much lefs do I
think that the devil tempts every man to all the evil
that he does, or the greateft part. When the lufts
of men, and the habits of vice are grown ftrong
and confirmed, the devil may fpare his temptations
in a great meafure -, for after wicked men are wound
up to fuch a pitch of impiety, they will go a great
vi^hileof themfelves.
I have done with the firfl obfervation, that as the
apoftle acquits God from having any hand in tempt-
ing men to Tin, fo neither does he afcribe the efficacy
and pre valency of temptation to the devil. I pro-
ceed to the
Second obfervation, that he afcribes the efficacy
and fuccefs of temptation to the lufts and vicious in-
clinations of men, which feduce them to a confcnt
and compliance with the temptations which are af-
forded to them. " Every man is tempted, when
*' he is drawn afide of his own luft, and enticed."
We have many powerful enemies ; but we are much
more in danger of treachery from within, than of
. allaults from without. All the power of our ene-
mies could not deftroy us, if we were but true to
ourfelves -, fo that the apoftle had great reafon to af-
chbe the efficacy of temptation to the irregular de-
fires and vicious inclinations of men, rather than
to
but upon themfehes. 1939
to thofe temptations which the providence of GodSERM.
permits them to be affaulted with, and confequent- ^^^'^^•
^ly to lay the blame of mens fins chiefly upon them-
felves.
And that chiefly upon thefe two accounts.
Firfl, becaufe the lulls of men are in a great mea-
fure voluntary.
Secondly, God hath put it in our power to refifl
thofe temptations, and overcome them. Now fo
far as the lufts of men are voluntary, it is their own
fault that they are feduced by them, and if God
hath put it in our power to refift and overcome temp-
tations, we may blame ourfelves, if we be overcome
and foiled by them.
Firft, the lulls of men are in a great meafure vo-
luntary. By the lufts of men, I mean their irregular
defires and vicious inclinations. I grant that the na^
ture of man is very much corrupted, and degenera-
ted from its primitive integrity and perfedion ; but
we who are chriftians, have received that grace in
baptifm, v/hereby our natures are fo far healed, as
if we be not wanting to ourfelves, and do not negled:
the means which God hath appointed to us, we may
mortify our lulls, and live a new life •, fo that if
our lufts remain unmortified, v/e ourfelves are in
fault, much more if they gain new ftrength, and pro-
ceed to habits -, for this could not be, if we did not
after we come to age, and are able to difcern beween,
and to choofe good and evil, voluntarily confent to
iniquity, and by wilful and deliberate pradice of
known fins, improve the evil inclinations of our nature
into vicious habits: but if inftead of mortifying and
fubduing the evil propenfions of our nature (which
h m very difficult work to moft perfons, if they be-
:in
1940 olefins of men not chargeable Upon God ;
S E R M crln it betimes) we will cherifli and give new life and
power to them, we forfeit the grace which we re-
ceived in baptifm, and bring ourielves again under
the power and dominion of fin ; and no wonder then,
if our lulls feduce us, and make us ready to comply
with the temptations of the world and the devil.
Nay, and after this it is dill our own fault, if we
do not mortify our lufts ; for if we would hearken
to the counfel of God, and obey his calls to repen-
tance, and fincerejy beg his grace and Holy Spi-
rit to this purpofe, we might yet recover ourfelvcs,
and " by the Spirit mortify the lufts of the flefh j'*
for tho' w^e have \t{i God, he hath not quite forfaken
us, but is ready to afford his grace again to us, tho'
we have negledted and abufed it, and to give his
Holy Spirit to thofe that ask him, tho' they have
forfeited it, fo that tho' our lufts fpring from fome-
thing which is natural, yet that they live and have
dominion over us, is voluntary, becaufe we might re-
medy it if we would, and make ufe of thofe means
which God in the gofpel offers to us.
Secondly, God hath put it in our power to refift
thefe temptations, and overcome them ; fo that it
is our own fault, if we yield to them, and be over-
come by them.
It is naturally in our power to refift many forts of
temptations j and the grace of God, if we do not
negled it, and be not wanting to ourfelves, puts it
in our power to refift any temptation that may hap-
pen to us.
Firft, it is naturally in our power to refift many
forts of temptations. If we do but make ufe of
our natural reafon, and thofe con fiderat ions which are
common and obvious to men, we may eafily refift
the
but upon t he mf elves. ^94-1
the temptations to a great many fins. Some fins ^™?;r^
are To horrid in their nature, that when we have the
Itrongeft temptations to them ; we cannot but have
a natural averfion from them 5 as dehberate mur-
der, the danger and guilt whereof, are both fo great,
as make it eafy for any confiderate man to refill the
ftrongeft temptation to it, even that of revenge.
A plain ad of injuftice, whether by great fraud, or
by downright opprefTion, is fo bafe and difgracefuj,
fo odious and abhorred by humane nature, that it is
not difncult to a man that hath but a common under-
flanding, and common Inchnation to be honeft, to
overcome the greatefl temptation of gain and ad-
vantage; nay he muft offer confiderable violence to
his nature and reafon, to bring himfelf to it at
firft. Prophanenefs and contempt of God and re-
ligion is fo monftrous a fault, and of fo dreadful an
appearance, that every man that will but ufe his rea-
fon, can have no temptation to it, either from grati-
fying his humour, or pleafing his company, or fhew-
ing his wit, that can be of equal force with the ar-
guments which every man's mind and conlcience is
apt to fugged to him agalnfl: it.
Nay, there are many fins much inferior to thefe,
the temptations whereto may by the ordinary reafons
and confiderations of prudence and intered, be baf-
fled and put out of countenance. To inftance in
common fwearing, to which I think there is no
temptation, either from pleafure or advantage, but .
only from fafhion and cuftom. Now this tempta-
tion is eafy to be conquer 'd, by confidering that eve-
ry man that profeffeth to believe the bible, muft ac-
knowledge it to be a fin ; and if any man be con-
VoL.VIK ^4 A yinc'd
^he pns of men not chargeable upon God ;
vinc'd that it is a fin, I dare undertake to convince
him that he. can leave it. He that can choore at any
time whether he will fpeak or not (which it is certainly
in every man's power to do) can choofe whether he
v;ill fwear when he fpeaks. If he lays he does it by
cuftom and habit, and when he does not think of it ;
a very little cire and refolution will in a fhort time
cure any man of that cudom ; fo that it is naturally in
every man's power, to break off this fin.
Secondly, the grace of God puts it into our power,
if we do not negled: it, and be not wanting to our-
ielves, to refill any temptation that may happen to
us; and what the grace of God puts into our power,
is as truly in our power, as what we can do ourfelves.
God offers his grace to every man under the gofpeJ,
for he has promifed " to give his Holy Spirit
" to them that ask him," and it is naturally in
every man's power to ask it, other wife the promife
ficrnifies nothino; ^ for if no man can ask the Spirit
of God, till he firft have it, then to promife it to them
that ask it, is to promife it to them who have it al-
ready, and then 'tis needlefs to ask it. And if
God offers his grace to every man, then 'tis every
man's fliult if he have it not \ and tvtry man that
hath it, may by the ordinary afTiltance of that grace,
refill any ordinary temptation. And if at any time
God fuffers good men to be affiulted, he hath pro-
mifed in fuch cafes an extraordinary grace and affif-
tance : and that either '' he will not fuffer us to be
" tempted above what we are able, or that with the
*' temptation he will find a way to efcape, that wc
" may be able to bear it."
And thus I have done with the fecond thing I
propounded to fpeak to from thefe words, that
every
hut upon themfehes. T543
every man Is his own greatefl: tempter. *' Every p^^-ij^^*
" man is tempted, when he is drawn afide of his s„^^/0
*' own luft and enticed." And now the proper
inferences from what I have been all this while dif-
courfing to you, are thefe three.
Firft, not to think to excull ourfelves, by laying;
the blame of our fins upon the temptation of the de-
vil. That the devil tempts us is not our fault, bc-
caufe we cannot help it ; but it is our voluntary com-
pliance with his temptations, our confenting to that
evil which he folicits us to, which maketh us guilty.
*' Every man is tempted, when he is drawn afide of
*' his own luils ^" the lufts of our own hearts o-jve
the efficacy to xht temptations of the devil : men
many times fin upon the motions and fuggefiions of
the devil : but tho' he be guilty of tempting us,
we are. guilty of confenting to his temptations.
Many times we are not fure that the devil tempts
us to fuch a fin, but we are fure that we commit
it, and confequently that we are guilty of it. Nay
it is certain, if there were no devil, many would be
wicked, and perhaps not much lefs wicked than ihty
are. The lulls and vicious inclinations of men
would yield to the temptations of the world, tho*
there were fnone to manage them, and to {qi them
on to the greateft advantage ; fo that we cannot ex- ^
cufe our faults upon this account, that we are temp-
ted by the devil. If this were a fufficient excufe
for us, the devil would take no pleafure in tempt-
ing us ; the whole defign of his temptation beino-
to make us guilty, and by the guilt of fin to make
us miferable.
Secondly, from hence we learn what reafon we
have to pray to God, that he would " not lead
14 A 2 us
CXVI
7 944 T!hefim of men not chargeable upon God ;
SERM. " us into temptation,'' i.e. not permit us to fall
into it ; for in the phrafe of fcripture, God is many
times faid to do thofe things, which his providence
permits to be done. The bed of us have fomc
remainders of luft, fome irregular defires and appe-
tites, which will be apt to betray us to fin, when
powerful temptations are prefented to us •, fo that it
is a great happinefs to the belt of men, to be kept
by the providence of God out of the way of violent
temptations; for our own ftrength to refill them is
but fmall, and we are apt ro be fecure, and to negle6t
our guard •, we are tdX-^ to be furprized, and in con-
tinual danger through our own weaknefs or carelef-
nefs. Our greateft fecuriry is, if we be fincere, and
heartily defircus to do well, and firmly refolved
againft fin, and do depend upon God for his grace
and afTiliance, that riis providence will not fuffer
us to fall into the hands of dangerous and violent
temptations, which probably would be too hard
for us ; he who knows what our ftrength is,
<' will not fuffer us to be tempted above what
'' we are able."
Thirdly, from hence we may learn the bed way to
difarm temptations, and to take away the power of
them, and that is, by mortifying our lulls, and fub-
duing our vicious inclinations. When this is done,
(which by the grace of God may be done) tempta-
tion hath loft its greateft advantage upon us. 'Tis
the confpiracy of our lufts, with the temptations
that ^QX. upon us, that betrays us into their power.
The true reafon why men fall into fin, is not becaufc
they are tempted, but becaufe there is fomething with-
in them, which inclines and difpofes them to com-
jily with the temptation, and to yield to it. It is
faid.
but upon themfehes, 194^
faid, when the devil came to our Saviour to tempt S E R M.
him, that " he found nothing in him," and there- , ^^^^•
fore his temptations had no force upon him. The
more we mortify our lufts, the lels the devil will find
in us, for his temptations to work upon. Every fpark
is 'dangerous, when it falls upon combuftible matter j
but tho' f parks fly never fo thick, there is no danger,
fo long as there is nothing about us to catch fire.
If we will not be drawn afide and enticed to fin,
let us mortify our lufls ; for fb far as we are morti-
fied, we are out of the power of temptation.
Men are apt to complain of temptations, that
they are too hard for them, and that they are not
able to refill them, tho' they pray to God conti-
nually for his grace to that purpofe. This indeed
is one means very proper and neceflury to be ufed ;
but this is not all that we are to do ; we mud break
off habits of fin, and fubdue our lulls, and keep
under our inclinations, and then we fhall find our
felves able to refill and encounter temptations with
more fuccefs. And 'till we do this, in vain do we
pray for God's grace, and depend upon him for
ftrength to overcome the temptations that do aflauk
us \ for God's grace was never defign'd to counte-
nance the fioth and negligence of rpen, but to en-
courage and fecond our refolutions and endeavours
of well-doing. If we exped God's grace and
afiiftance upon other terms, we tempt God, and
provoke him to leave us to the power; of temp-
tations, to be '' drawn away and enticed by our
^' own lufts.
SERMON
[ 1946 ]
SERMON CXVII.
Proving Jesus to be the M £ s s i a s,
MATTH. xi. 2, 3, 4, 5, 6.
"Now when John had heard in prifon the works of
Christ, he fen t two of his difciples^ and f aid unto
him^ art thou he that fhould come ; or do we look
for another ? Jesus anfwered and f aid unto them^
go and fhew John again thefe things which ye do
hear and fee. ne blind receive their fight^ and
the lame walk, the lepers are cleanfed^ and the deaf
hear^ the dead are raifed up, and the poor have the
gofpel preached unto them. And bleffed is he whofoe^
verjhall not he offended in me.
SERM. A BOUT the time of our Saviour's appear-
CXVJI. /% ing in the world, there was a general ex-
^-^^^~ X -^ pedation of a great prince, that fhould
come out of Judea, and govern alJ nations : this the
Gentiles had from the prophefies of the Sibyls,
which fpake of a great king that was to appear in the
world about that time. So Virgil tells us,that the time
of Aut^uflius was the utmoft date of that prophcfy \
Ultima Cumai venit jam carminis atas :
And Suetonius tells us, '• that all over the eaflern
*' countries, there was an ancient and conftant tra-
*' dition, that fuch a prince Hiould fpring out of
" Judea:'* And for this reafon it is, that our Sa-
viour is call'd by the prophet, " the expedation
*' of the nations.'*
But
Proving ] Esv s to i^e the Messias. ^947
But more efpecially among the Jews, there was at S E R m.
that time a more lively and particular expedlation, .^^^j^'
grounded upon the predidlions of their prophets, of
a prince whom they cali'd the Messias, or the
Anointed •, and thofe who were more devout among
them, did at that time wait for his appearance ; as
it is faid of Simeon, that " he waited for the con-
*' folation of Ifrael." Hence it was, that when
John the baptiil appeared in the quality of an ex-
traordinary prophet, " they fent from Jerufalem to
" enquire whether he were the Messias?" John i.
19. " The Jews fent priefts and levites from Jeru-
" falem to ask him, who art thou ? and he confef-
*' fed, and denied not, but confefled, I am not the
'' Christ." The Sanhedrim, to whom it belonged
to judge who were the true prophets, fent to know
whether he was theMtssiAs ornot? " he would not:
*' take this honour to himfelf ;" but told them the
Messias was jufl at hand ;and the next day, " when
*' Jesus came to be baptized of him," he bare re-
cord, " that he was the Son of God, and that he
*' faw the Spirit defcending and abiding upon
« him."
So that it is plain that he knew him, and bare
witnefs of him, which makes it the more flrange
that here in the text,'' he Hiould fend two of his dil-
" ciples to enquire,", whether he were the Messias
or not? " art thou he that Ihould come, or do we
^ look for another?" that is, art thou the Messias,
or not? for fo he is calfd in the ancient prophefies
of him, 6 se;^^/^^^'©"} h^ ^^^^^ lliould come, Geif.
xlix. 10. *' The fcepter fliall not depart from Judah,
*' till Shiloh come."
For
194^ P'^'oving Jesus to be the Messiah.
s E R M. For the refolution of this difficulty, it is very
CXVJI. probably laid by interpreters, and I think there is no
reafon to doubt of it, that John the Baptift did not
fend this meiTage for his own fatisfadtion, but to fa-
tisfy his diiciples, who were never very willing to
acknowledge Jesus for the Messias, becaufe they
thought he did (hadow and cloud their mailer. From
whence w« may take notice, how mens judgments
are apt to be perverted by faction and intereft ; and
that good men are too prone to be fwayed thereby *,
for fuch we fuppofe the difciples of John to have
been ; they will not believe their own mailer, when
they apprehend him to fpeak againlt their interell ;
for they knew that they mud rile and fall in their
reputation and efteem, as their mailer did. They be-
lieved that their mailer was a prophet, and came
from God j yet for all,that,they could not digell his
tellimony of C h R i s t, becaufe that let him above
their mailer ; which they were lagacipus enough to
perceive, that it tended to the diminution and lelTen-
ing of themfelves. And that this was the thing
which troubled them, appears plainly from the com-
plaint which they make to their mailer, John iii. 26.
*' The difciples of John came to him and faid, he
" that was with thee beyond Jordan, to whom thou
*' barell witnefs, behold the fame baptizeth, and all
*' men come to him." This troubled them, to fee
him invade their mailer's office, and that he began
to have more followers than John hadj '' he bap-
*' tizeth, and all men come to him."
This prejudice John had endeavoured to root out
of their minds, by telling them, that he had al-
ways declared that he was not the Messias, ver 28.
*' You your felves bear me witnefs, that I faid, I
" am
Trovlng Jesus to be the Messias. T949
«« am not the Christ, but that I am fent before^^E^^M.
" him." But when he perceived it ftill to flick
with them, and that they obferved all his actions,
and the miracles that he wrought, as if they had a
mind to pick a quarrel with him (for St. Luke,
who relates the fame (lory, tells us, that when our
Saviour had healed the centurion's fervant, and
raifed from the dead the widow 's fon at Naim, the
difciples of John fhewed him all thefe things^ 1 fay,
John Baptift perceiving that they watched him fo
narrowly, fent two of his difciples to him, thaE
they might receive full fatisfadlion from him.
And St. Luke tells us, that upon their coming to
him, he wrought many of his miracles before them,
to convince them that he was the true Messias, Luke
vii. 21, 22. " And in that fame hour he cured many
*' of their infirmities, and plagues, and of evil fpirits \
«' and to many that were blind he gave fight \ "
and then faid to the difciples of John, " go your
•' way, and tell John what things ye have feen and
" heard \ how that the blind fee, and the lame
<' walk, the lepers are cleanfed, and the deaf hear,
*' and the dead are raifed, and to the poor the gofpel
" is preached 5 and bleffed is he that is not of-
*' fended in me."
So that you fee that the reafon why John Baptift
fent to our Saviour to knov/ whether he was the
Messias, was not to fatisfy himfelf, for he had no
doubt of it ; but perceiving his difciples to be ill-
aftedted towards our Saviour, and hearing them
fpeak with fome envy of his miracles, he fent them
£0 hims that by feeing what he did and hearing
Vol. VLI. 14 B whac
ig^o ^rcving Jesus to he the Messias.
SER M. what account he save of himfelf, they mieht receive
J full fiitisfadtion concerning him.j
I have been the longer in the clearing of this,
that men upon every appearance of contradidion in
the evangt'lical hiftory, may not be too forward to
fufpedl the truth of it j but may be convinced, that
if they woula but have patience to examine things
carefully, they would find that the (lory does fuffi^
ciently vindicate it felf; and tho' it be penn'd»
with great fimphcity, yet there is iufHcient care
taken, to free it from being guilty of any contra-
didion to it fclf.
The occafion of the wo'-ds being thus cleared,
there are in them thefe two things confiderable.
Firfl, what it was that John the baptili fent his
difciples to be fatisfied abouc ; and that was, whe-
ther he was the Messias or not ? ^ now when Johi^
*' had heard in prifon the works of Christ, he
^' fent two of his difciples." The circumilance of
his being in prifon, feems to be mention'd, to inti-
mate to us the reafon why he did not come him-
felf along with them j he ^enc two of his difciples
to him, who fiid unto him, ** art thou he that
"^* fhould come, or do we look for another ? *' and
then.
Secondly, the anfwer which our Saviour returns
to this mefHige ; *' Jssus anfwered and faid unto
?* them, go and fnew John again the things which
<* ye do fee and hear ; the blind receive their fight,
** the lame walk, the lepers are cleanfed, and the
^* deaf hear, the dead are raifed up, and, the poor
^* have the gofpel preached unto them ; and blefied
?f |s lie^ whofoever iliall not be offended in me."
So
Proving JesUs to he the Messias* 1951 ]
So that thefc words contain, firfl:, the evidence S E RM.
CXVII.
which our Saviour gives of his being the true ^^^^^•
Mess I AS. Secondly, an intimation that notwith
Handing all this evidence which he gave of himfelf,
yet many would be offended at him, and rejed: him 9
♦' blelTed is he, whofoever is not offended in me."
Firft, the evidence which our Saviour gives of
his being the true Mess i as, and to prove thisj
there were but two things neceffary.
1. To Ihew that he was fent by God, and had a
particular commiffion from him.
2. That he was the very perfon of whom the
prophets foretold that he fhould be the Messias.
The firft of thefe he proves by the miracles which
he wrought ; and the fecond, by the correfpon-
dency of the things he did, with what was foretold
by the prophets concerning theMsssiAs 5 the pro-
phefies concerning the Messias were accomplifla'd
in him.
Firft, by the miracles which he wrought ; " the
" blind receive their fight, and the lame walk, the
" lepers are cleanfed, and the deaf hear, and the
*' dead are raifed up." Here is a brief enumeration
of the feveral forts of miracles which our Saviour
wrought, and thefe were a teftimony to him that
he came from God, and was fent and commiffioned
by him to declare his will to the world. So he
himfelf tells us, John v. o^^, '' I have a greater wit-
*' nefs than that of John, for the works which the
** Father hath given me to finKh, the fam(^
*' works that I do, bear witnefs of me, that the
*' Father hath fent me." Upon the evidence of
thefe miracles, Nicodemus, a ruler among the Jews,
was convinced that he was fent by God, John ni. 2^
14 B 2 " We
Proving Jesus fo l( the Mess i as.
" We know that thou art a teacher come from
" God, for no man can do thefe miracles that thou
'' dofl, except God be with him." Nay his greatefl
enemies were afraid of his miracles, knowing how
proper an argument they are to convince men, John
xi. 47. when the chief priefts and pharifees were
met together in council againft him, they concluded,
that if he were permitted to go on and work mira-
cles, he would »draw all men after him. " What
*' do we? (fay they) for this man doth many mi-
" racles \ if wc let him thus alone, all men will
•' believe on him." This they faid, upon occafion
of the great miracle of raifing Lazarus from the
dead.
And in reafon^ miracles are the higheft atteftation
that can be given to the truth and divinity of any
dodrine ; and fuppofing a dodlrine not to be plainly
unworthy of God, and contrary to thofe natural noti-
ons which men have of God and religion, we can
hr.ve no greater evidence of the truth of it, than mi-
racles ; they are fuch an argument, as in its own na-
ture is apt to perfuade and induce belief.
All truths do not need miracles ; fome are of eafy
belief, and are fo clear by their own light, that they
need neither miracle nor demonftration to prove
them. Such are thofe felf-evident principles which
mankind do generally agree in \ others which arc
not fo evident by their own light, we are content
to receive upon clear demonflration of them, or
very probable arguments for them, without a miracle.
And there are fome truths, which however they
may be fufficiendy obfcure and uncertain to moft
men, yet are they fb inconfiderable, and of fo fmall
confequence, ;u not to deferve the attedation of
miracles \
Proving Jesus to be the Mess i As. rg^j
miracles ; fo that there is no reafon to exped: that S E R M.
CXVff
God lliould interpofe by a miracle, to convince men
of them.
Nee Deus interjit^ nifi dignus vindice nodus
Incident.
But for fuch truths as are necefTary to be known
by us, but are not fufficiently evident of themfelves,
nor capable of cogent evidence, efpecially to preju-
diced and interefted perfons, God is pleafed in this
cafe many times to work miracles for our convic-
tion \ and they are a proper argument to convince
us of a thing that is either in it felf obfcure and
hard to be believed, or which we are prejudiced
againfl:, and hardly brought to believe ; for they
are an argument a majori ad minus ^ they prove a
thing which is obfcure and hard to be believed,
by fomething that is more incredible, which yeC
they cannot deny becaufe they fee it done. Thus
our Saviour proves himfelf to be an extraordinary
perfon, by " doing fuch things as never man did ;"
he convinceth them, that they ought to believe
what he faid, becaufe they faw him do thofe things,
which were harder to be believed (if one had noC
feen them) than what he faid.
Miracles are indeed the greatefl external confirma-
tion and evidence that can be given to the truth of
any dodlrine, and where they are wrought with all the
advantages they are capable of, they are an unqueftio-
nable demonftration of the truth of it ; and fuch were
our Saviour's miracles here in the it^t^ to prove
that he was the true Mess ias ; here are miracles of
all kinds, " the blind receive their fight, and the
*' lame walk, the lepers are clean fed, and the deaf
*« hear, and the dead are raifed up." For the na-
ture
1 954 Proving Jesus to ie f/je Messias,
SERM. turc of them, they are fuch as are mofl likely to be
divine and to come from God, for they were healing
and beneficial to mankind. Our Saviour here in-
flanceth in thofe things which are of greateft benefit
and advantage, and whicii free men from the greateft
miferies and inconveniences; the relioring of fight to
the blind, and hearing to the deaf; foundnefs and
health to the lame and the leprous, and life to the
dead. And then for the number of them, they were
many; not one inftance of a kind, but feveral of
every kind, and great multitudes of moft of them,
and for the manner of their operation, they were
publick, in the fight and view of great multitudes of
people; to fte them from all fufpicion of fraud and
impofture, they were not wrought privately and in
corners, and given out and noifed abroad, but before
all the people, fo that every one might fee them, and
judge of them ; not only among his own difciples
and followers, as the church of Rome pretends to
work theirs, but among his enemies, '' to convince
*' thofe that did not believe;'* and this not done
once, and in one place, but at feveral times, and ia
all places where he came, and for a long time, for
three years and a half, and after his death, he en-
dowed his difciples and followers with the fame
power, which lafted for fome ages. And then for
the quality of them, they were miracles of the greateft
magnitude ; thofe of them, which in themfelves
might have been performed by natural means, as
healing the lame and the leprous, and the deaf, he
did in a miraculous manner, by a word or a touch,
yea, and many times at a great diftance. But others
were not only in the manner of their operation, but
in the nature of the thing unqueftionably miracu-
lous.
proving Jesvs to be tbe.ME^siAs. ^95ir
ious, as giving of fight to thofe that had been born S E R M.
bhnd, and rufing up the dead to life, as Lazarus,
after he had lain jn the grave four days ; and him-
felf afterwards, the third day after he nad been buried ;
which, if there ever was or can beany unquediona-
ble miracles in the world, ought certainly to be re-
puted fuch. So that our blefTed Saviour had all
the acceftation that miracles can give, that he came
from God. And this is the iirft evidence of his be-
ing the ?v^ ESS I AS.
Ta-f Jews acknov/jedge that theMEssiAS when he
comes Ihall work great miracles -, their own tal-
mud confeifeth, that "' Jesus the <bn ot Jofeph and
*' Mary did work great miracles i" and the hiftory
of the gofpel does particularly relate more and great-
er miracles wrougiu by him, than by Mofes and all
the prophets that had been fince the world began j fo
that we may ftill put the fame quedion to the Jews,
which they did jn our Saviour's time to one ano-
ther; '' when Christ cometh," when the Mes-
siAs whom ye exped comes, '^ will he do more
^' miracles than thefe which tiiis man hath done?"
But, fecondly, this wil! yet more clearly appear
by the correfpondency of the things here mentioned,
with what was foretold by the prophets concerning
the Mess I AS,
Not to mention innumerable circumdances of his
birthj and life, and death, and refurredlion, and zf-
cenfion into heaven, together with the fuccefs and
prevalency of his dodrine in the world, all which
are pundualiy foretold by fome or other of the pro-
phets : I fhall confine myfelf to the particulars here
in the text.
195^ Proving Jesus to be the Messias.
SERM. Firfl, It was foretold of the Mess i as, that he
y_^ ^^ fhould work miraculous cures. Ifa. xxxv. 4, 5, 6.
fpeaking of the Messias, *' he wilJ come andfave
*' you y then the eyes of the Wind fnall be opened,
" and the ears of the deaf flialJ be unftopp'd •, then
*' fhall the lame man leap as an hart, and the tongue
^' of the dumb fing ;" this you fee was fulfilled
here in the text. *Tis true indeed, the text mentions
another miracle v/hich is not in the prophet, that
«' he raifed the dead j" but if God did more than
he promifed and foretold, this is no prejudice to the
argument, if all that he foretold was accomplifh'd in
him. Befides, the Jews have a proverb, that God
is not content to perform barely what he promifeth,
but " he ufually doth fomething over and above his
*' promife.'* That the Messias fhould " heal the
" blind, and the deaf, and the lame," Ifaiah pro-
phefied; and God makes good this promife and pre-
diftion to the full > the Messias did not only do
thefe, but which is more and greater than any of
thefe, " he raifed the dead to life."
Secondly, it was likewife foretold of the Messias,
that he " fliould preach die gofpel to the poor,'*
Ifa. Ixi. I. ''The Spirit of the Lord God is upon
*' me, becaufe he hath anointed me . to preach good
*' tidings unto the meek, ctayyeX/^sc^ou -aT'/j^x^l^^ to
*' preach the gofpel or good tidings to the poor j'*
10 the LXXII render the words ; and they are the
very words ufed by our Saviour here in the itxt.
*Tis true indeed, this was no miracle, but it was the
pundual accomplilhment of a prophefy concerning
the Mess ias, and confequently an evidence that he
was the Me s s ias. But befides it had fomething m
it which was very ftrange to the Jews^ and very dif-.
ferenc
Proving Jesus to be the Messias, 1957
ferent from the way of their dodcors and teachers j ^E '^^ ^*
for the rabbles among the jews would fcarce indriKfl
any but for great reward; they would meddle with
none but thofe that were able to requite their pains j
tiie ordinary and poorer fort of people they had in
great contempt, as appears by that flighting exprcf-
fion of tiiem, John vii. 48, 49. " Have any of
" the rulers of the pharifces believed on him ? but
*' this people who knoweth not the Jaw are curfed."
And Grotius upon this text tells us, that thejewifli
maders had this foolifh and infolent proverb among
them, that '' the Spirit of God doth not refl
" but upon a rich man," to which this predidioa
concerning the Messias was a diredc contra-
didion : " the Spirit of the Lord is upon mc,
*' becaufe he hath anointed me to preach the gofpel
** to the poor." In old time the prophets were ef-
pecially fent to the kings and princes of the people :
but this great prophet comes to " preach the gofpel
'' to the poor." None have fo little reafon to be
proud as t\\t fons of men, but never was any fo hum-
ble as the Son of God -, our Saviour's whole Jifs^
and dodrine was a con tradition to the falfe opinions
of the world *, they thought the rich and great men
of tiie world the only happy perfons, but he camic
'' to preach gLid tidings to the poor/' to bring
good news to them v/hom the great dodors of the
law defpifed, and {tx. at nought; and therefore to
confound their pride and folly, and to confute
their falfe opinions of things, he begins that
excellent fermon of his with this fiying, " blef.
'' fed are the poor, for theirs is the kingdom of
^' God."
Vol. VIL 14 C Thirdly,
3'
395S Proving Jesus to be the Messias.
SFkM. Thirdly, it was foretold of the Messias, thaC
^.liL ^^^^ world Iliould be offended at him, Ifa. viii.
14. " He fhall be f ;r a ftone of (lumbling, and for
" a rock of oftence to both the houfes of Ifrael."
And Ifa. Jiii. 1,2, 3. " Who hath believed our
*' report? and to whom is the arm of the Lord
*' revealed? he hath no form nor comelinels, ^r^^
*' when we fee him, there is no beauty that we
*' fliould defire him -, he is defpifed and rejected of
*' men, and we hid as it were our faces from him j
*' he v/as defpifed, and we eileemed him not^" and
this likewile \s iniimated in the hiil words of the
ttxz^ " and bltfied is hewhofoever fliall notbeoffend-
" ed in me/' Intimating, that notwithftanding the
great works diat he did among them, which teilified
of him that he came from God, notwithftanding
the predidions of their prophets concerning the
Messias, were fo clearly and pundtually accom-
Tjhfh'd in him ; yet notwithftanding all this, they
would take offence at him upon one account or other,
and reied: him and hi3do6trine; but even this, that
they rejected him, and would not own him for their
Messias, was another fign or evidence that he v/as
the true Messias foretold by the prophets; for
among other things this was exprefly predided con-
cerning him, that he fliouid be defpifed and rejedled
of men.
And thus I have done v/ith the firfl thing I pro-
pounded to fpeak to -, nam.ely, the evidence which
our Saviour here gives of his being the true
Messias,
Firft, the many and great miracles which he
wrought, prove that he came from God. And,
Secondly,
Proving Jesus to be the Messias. 1959
Secondly, the correfpondence of the things he did, S E xR. M.
with what was foretold by the prophets concerning"
the Messias, declare him to be the true Messias.
I now proceed to the next thing I propounded to
fpeak to, namely,
Secondly, an intimation in the text, that notwith-
flanding all the evidence Christ gave of himfelf,
yet many would be offended at him, and reje6t him
and his dodrine. In fpeaking to which, it will be
very proper to con fider,
Fird, how the poor came to be more difpofed to
receive the gofpel than others.
Secondly, what thofe prejudices are which the
world had againft our Saviour and his religion
at its firfl: appearance, as alfo thofe which men have
at this day againft the chriftian religion, and to
endeavour to fhew the unreafonablenefs of them.
Thirdly, how happy a thing it is to efcape and
overcome the common prejudices which men have
asiainft reh'orion.
Firft, how the poor came to be more difpofed to
receive the gofpel than others -, " the poor have the
" gofpel preached unto them." Which does not only
fignify that our Saviour did more efpecially apply
himfelf to them, but likewife that they were in a
nearer difpofition to receive it, and did of all others
give the moft ready entertainment to his do&ine:
and this our Saviour declares to us in tl^Q beo-jn-
ning of his fermon upon the mount, when he pro-
nounceth the poor blefTed upon this account, becaufe
they were nearer to the kingdom of God than
others ♦, " bleiTcd are the poor, for theirs is the
kingdom or God." So likewife Si, James, chap. ii.
%'er. 5. ^' Hath not God chofen the poor of this
14 C z ** world
CXVII.
ig'^o Provmg Jesus to he the Messias.
S KR J^^^ *' world rich in faith, and heirs of the kingdom,
" which he harli promifed to them that love him?"
So that it Teems the poor were upon fome account
or other in a nearer dirpofuion to receive the gofpel,
than the great and rich men of this world. And of
this there are three accounts to be given.
Firfl, the poor had no earthly mterefb to engage
them to rejedl our Saviour and his doflrine. The
high priefts, and fcribcs, and pharifees among the
Jews, they had a plain worldly intercfl: which did
engage them to oppofe our Saviour and his
doctrine; for if he were received for the Messias,
and his do6lrinc embraced, they mufb of neccfTity
lofe their fway and authority among the people •, and
all that which rendred them fo confiderable, their
pretended skill in the law, and in the traditions and
obfervances of their fathers, together with their ex-
ternal fhews of piety and devotion, would fignify
nothing, if our Saviour and his dodlrine fhould
take place. And there are very few fo honed and
fmcere, as to be content for truth's fake, to part
with their reputation and authority, and to become
lefs in the elleem of men than they were before.
Few are fo impartial as to quit thofe things which
they once had laid great weight upon, and kept a
great ftir about, becaufe this is to acknowledge that
ihey were in an error, and miftaken in their zeal,
which few have the ingenuity to own, tho' it be
never fo plain to others.; and therefore it is no won-
der that our Saviour's do6lrine met with fo much
refillance from thofe, who were fo much concern'd
in point of honour and reputation, to make head
againfl rt. And this account our Saviour him-
felf gives us of their infidelity, John v. 44. " How
** can
Proving Jesus to be the Messias. 196 i
«' can ye believe,- which receive honour one of ano- SE R A/r.
" ther, and feek not the honour which cometh of , _ Jy
'' God only?" And chap. xii. 43. " For they
" loved the praife of men more than the praife of
« God.*'
And belides the point of reputation, thofe thac
were rich, were concerned in point of intereft, to
oppofe our Saviour and his do6lrine ; becaufe he
cali'd upon men " to deny themfelves, and to pare
" with houfcs and lands, yea and life it {t% for his
*' fake, and for the gofpei's/' which muft needs be
a very hard and unpleafant do6lrine to rich men,
who had great eftates, and had fet their hearts upon
them* Upon this account it is that our Saviour.
pronouncech it fo '' hard for a rich man to enter
*' into the kingdom of God j" and compares it
with thofe things that are mod difficult, and hu-
manly impoffible ; " I fay unto you, it is eafier for
'' a camel to go through the eye of a needle, than
*' for a rich man to enter into the kingdom of God."
But now the poor were free from thefe incum-
brances and temptations ; they had nothing to lofe,
and therefore our Saviour's dodrine went down
more eafily with them •, becaufe it did not contra-
di6t their intereft, as it did the intereft of thofe who
had great eftates and pofteffions.
Secondly, another reafon of this is, that thofe that
are poor, and enjoy little of the good things of this
life, are willing to entertain good news of happinefs
in another. Thofe who are in a ft are of prefent
mifery and fuftering, are glad to hear that it Ihall be
well with them hereafter, and are willing to liften ,
to the good "news of a future happinefs; and there-
fore our Saviour, when he had pronounced the
** poor
1962 Vrovhig Jesus to he the Messias.
SERM. " poor blefled/* Luke vi. 20. adds by way of
'^ ' oppofition, ver. 24. " Bat wo unto you that are
*' rich ; for ye have received your confolation."
They were in fo comfortable a condition at pre-
fent, that they were not much concerned what
Ihould become of them hereafter ; whereas all the
comfort that poor men have, is the hopes of a
better condition, non ft male nunc^ ^ olim fic erit^
that *' if it be bad now, it will not be fo ahvays,"
and therefore no wonder if the promifes and alTu-
rance of a future happinefs be very welcome to them.
Thirdly, if by the poor we do not only under-
ftand thofe who are in a low and mean condition
as to the things of this world, but fuch likevvife as
had a temper and difpofition of mind fuitable to
the poverty of their outward condition, which our
Saviour calls " poverty of fpirit," by which he
means '' meeknefs and humility," there is no doubt
but that fuch a fi'ame and temper of fpirit is a great
difpofition to the receiving of truth. And that this
is included in the notion of poverty, is very plain,
both from the words of the prophefy I cited before,
Ila. Ixi. I. " The Spirit of the Lord is upon
** me, bfecaufe the Lord hath anointed me to
«* pr ach good tidings to the meek, and to bind
*' up cue broken-hearted \ " and likewife from our
Saviour's defcription of thefe perfons, in one of
the evaii^'.eiifts, Matth. v. 3. " Blefled are the poor
" in fpirit, for theirs is the kingdom of God." So
that bv the poor who are fo nearly difpofed to re-
ceive the gofpel, our Saviour intended thofe, who»
being in a poor and low condition in refpedl of out-
ward things, were likewife meek and humble in
their fpirits. Now meeknefs and humility are great
difpo-
Proving Jesus to be the Messias. 196]
dirpofitions to the entertainino; of truth. Thefe orraces^^ '"< '^f.
and virtues do prepare the minds of men for learn-""'
ing and inftrudtion ; meeknefs and modeHy, and
humihty, are the proper difpofitions of a fcholar.
He that hath a mean opinion of himfelf is ready
to leiu-n of others -, he who is not blinded by pride
or paiTion, is m.ore apt to confider things impar-
tially, and to pafs a truer judgment upon them,
than the proud and pafnonate. PafTion and pride
are great obftacles to the receiving of truth, and to
our improvement in knowledge. PaiTion does not
only darken the minds of men, but puts a falfe
bias upon our judgments, which draws them off
many times from truth, and fways them that way to
v/hich our pafTion mclines th.em. A man of a calm
and meek tem.pcr, (lands always indiiferent for the
receiving of truth, and holds the balance of his
judgment even ; but pafTion fways and inclines it
one way, and that commonly agamLt truth and
reafon. So likewife pride is a great impediment to
knowledge, and the very woril quality that a learner
can have, it obftrucls all the palTiges whereby know-
'led2;e Hiould enter into us, it makes men refufe in-
llruclion, out of a conceit they need it not. Many
men mi.dit have knov/n more, had a not been for
the vain opinion which they have entertained of the
fufficiency of their knowledge. Tins is true in all
kinds of learning, but more efpecially as to the
knowledge of divine things. For God loves to
communicate himfelf, and bellow his grace and wif-
dom upon meek and humble minds. So the fcrip-
pture tells us, PHil. x::v. 9. " The meek will he
*■• guide in judgment, and the meek will he teach
♦' his ways," And i Pet. v. 5. '* Be clothed with
" humility J
1964 Proving Jesus to be the Messias.
SE RiM.*' humility ; for God refifteth the proud, and giv-
<-'X^VII. ^c gj-j-^ gj.^(,£ fQ j.}^g humble.*'
And thus I have fhewn in what rcfpeds the poor
were more difpofcd for the receiving thegofpel, than
others. I now proceed to the
Second thing, namely, what thofe prejudices and
objedions are, which the world had again (I our Sa-
viour and his religion at their firll appearance ^ as
alfo to enquire into thofe which men have at this
day againft the chriftian religion, and to fhew
the weaknefs and unreafonablenefs of them. I
begin,
Firft, with thofe prejudices which the world had
againft our Saviour and his religion at their firft
appearance.
Both Jews and Gentiles were offended at him and his
do6trine j but not both upon the fame account. They
both took exceptions at him, efpecially at his low and
fuffering condition ; but not both upon the fame
reafon. I fhall begin with the exceptions which the
Jews took againft our blefTed Saviour and his re-
lio-ioni and 1 ftiall reduce them all, or at leaft the
moft confiderable of them (as I find difperfed in
the hiftory of the gofpel, and in the Ad;s of the
apoftles) to thcfe ^ix heads.
Firft, the exceptions which they took againft him
upon account of his extradlion and original.
Secondly, at the meannefs of his condition, con-
trary to their univerfal expedlation.
Thirdly, as to his miracles.
Fourthly, his converfation.
Fifthly, the prejudice that lay againft him from
the oppofition that was made by perfons of the
gr^ateft knowledge and authority among them. And,
Laftly,
Proving]ES\j^fo be the Mtls>sia^. 1965
Laflly, that the reIi2;ioa which he endeavour'd SERM.
CXVIl
to introduce, did abohfh and fuperfede their an-
cient religion, as of no longer ufe and continu-
ance, though it was plain it was at firft inftituted by
God.
Firft, the exceptions which they took at his- ex-
tradion and original. In relation to this they were
offended at three things.
I. That his original was known among them. This
you find urged againfl him, John vii. 27. " We
" know this man whence he is, but when the Mes-
" SI AS comes, no man knows whence he is."
This to be fure was no juft exception in reafon
againfl him. For what if his extradion were known,
might he not be from God for all that .^ They
owned Mofes for the greatefl prophet that ever was,
and yet it it was very well known from v/hence he
was.
But they feem to refer to fome prophefy of the
old teflament, which did feem to afTert h much '
If they meant that his extradion fhould be altoo-e-
ther unknown ; they knew very well, and believed
the contrary, that " he was to be of the line of
" David, and to come out of Bethlehem." If thev
referred to that prophefy, that " a virgin fliould
" conceive and bear a fon," and i^o underflood that
he fhould be without father -, this was really true,
tho' they thought that he was the fon of jofeph.
And if he affirmed that he had no father, he did
fufiiciently juflify it by his miracles; that being as
eafy to be believed pofTible by a divine power, as
the miracles which he wrought ; which yet they could
not deny, becaufe they faw them.
Vol. Vir. 14 D i. Another
3-
1^66 Fnvlng Jesus to be the Messia?*
SHRM. 2. Another prciudice ao;ainft his extradion, wa<?
the meannefs of his parents and breeding. This
you land mentioned, Matth. xiii. 54, c,^, " "Whence
" hath this man this wifdom, and thcfe mighty
*' works ? is not this the carpenter's fon ? is not his
*' mother called Mary •, and his brethren James and
*' Jofes, and Simon and Judas? and his fifters, are
*' they not all v/ith us? whence then hath this man
'' thefe things ? and they were offended in him.'*
And fo 1 ike wife, John vii. 15. " How knoweth this
'' man letters, having never learned ? "
A ftrange prejudice and moft unreafonable. They
could not believe him to be an extraordinary perfon,
becaufe his parents and relations, his birth and breed-
ing were fo mean. He had been brought up to a
trade, and not brought up to learning : whereas in
reafon, this ought to have been an argument juft the
other way ; that he was an extraordinary perfon, and
divinely alTifled, who all on the ludden, without
the help and afliflance of education, gave fuch evi-
dence of his great wifdom and knowledge, and did
fuch mighty works. This could not be imputed
to his breeding, for that was mean ; therefore there
muft be fomeching extraordinary and divine in it.
Thus another man, who had been free from prejudice,
would have reafoned.
3. The moft unreafonable prejudice of all, in re-
fped of his extraction, was grounded upon a fpiteful
an^ malicious proverb, concerning the country where
our Saviour was brought up, and they fuppofed
him to be born ; and that was Galilee. John i. 46.
" Can any good thing come out of Nazareth ? "
And John vii. 41. '' Shall the Messias come out of
*' Galilee } " And ver. 52. *' Search and look, for out
«' of Galilee arifeth no prophet." But
Trovhig Jesus to he the Messi as. .1967
But it feenis Nathanae], who was a o;ood man, was S E R M.
. CXVII.
edily taken off from this common prejudice, when
PhiHp faid to him, " come and fee." He bids him
come and fee the works he did, and then refers it
to him, whether he would believe his own eyes, or
an old proverb : however it feems the Jews laid great
weight upon it, as if this alone were enough to con-
fute all his miracles, and after they had fliot this
bolt at him ; the bufinefs were concluded clearly
againfl: him. But prudent and confiderate men do not
ufe to give much credit to ill-natur'd proverbs ; the
good or bad characters which are given of countries
are not underdood to be univerfally true, and with-
out exception. There is no place but hath brought
forth fome brave fpirits, and excellent perfons ; what-
ever the general temper and difpofition of the inha-
bitants may be. Among the Grecians, the Boeotians
were efteem'd a dull people, even to a proverb \
and yet Pindar, one of their chief poets, was one of
them. The Scythians were a barbarous nation, and
one would have thought no good could have come
from hence ; and yet that country yielded Anacharfis an
eminent philofopher. The Idumeans were aliens, and
Itrangers to the covenant \ and yet Job, one of the
bed men that ever was, came from thence. God
can raife up eminent perfons from any place ; Abra-
ham from Urof the Chaldees, and an idolatrous peo-
ple. Nay, as our Saviour tells us, " he can out
" of ftones raife up children unto Abraham." The
wife God, in the government of the world, does
not tie himfelf to our foolifh proverbs. It is not
necefifary to make a man a prophet, that he fhould
be bred in a good air. If God fends a man, it
matters not from what place he comes.
140 2 Secondly^
1963 Provi/tg Jesus to be the Messias.
KRM. Secondly, another head of exception againfl: our
->V\/^ II ■' 7
Saviour, was the mcannefs of his outward condi-
tion, fo contrary to the univcrHil cxpedation of the
Jews. The Jews, from the tradition of their fa-
thers, to whicli they (as the church of Rome does
at this day,) paid a greater reverence than to the
written word of God, were pofTeft with a ftrong
perfuafion, that the Messias, whom they expe6led,
was to be a great prince and conqueror, and to Tub-
due all nations to them ; fo that nothing could be a
greater defeat to their expectations, than the mean
and low condition, in v/hich our Saviour appeared;
fo that upon this account they were almofi: univer-
fally offended at him.
But this prejudice was very unreafonable. For
neither did their prophets foretel any fuch thing, as
the temporal greatnefs of the Messias : but on the
contrary moft exprefly, that " he fhould be defpifed.
" and rejedled of men," that " he fhould be a
" man of forrows and fufferings," and at lad " be
** put to death;" which was diredly contrary to
what they expedled from their ill-grounded tra-
dition.
Thirdly, againft his miracles they made thefe two
exceptions,
I. That he wrought them by magical skill, and
by the power of the devil.
Which was fo exorbitantly unreafonable and ma-
licious, that our Saviour pronounceth it to bean
'^ unpardonable fin," and for anfwer to it, appeals
to every man's reafon, whether it was likely " that
" the devil fhould confpire againft himfelf, and
*' aflift any man to overthrow his own kingdom ?"
for it was plain, our Saviour's dodrine was direflJy
contrary
Proving Jesus fo be the Messias. 1969
contrary to the devil's defign ; and therefore to ^;^,^J^*
affift him to work miracles for the confirmation of 1
it, muft have been apparently againft his own inte-
reft, and to the ruin of his own kingdom.
2. They pretended that though he did many
great works, yet he gave them no fign from hea-
ven. Matth. xvi. i. It is faid, " they defired him
^' to fhew them a fign from heaven." It fecms they
expeded that God fliould give fome immediate
teftimony to him from heaven ; as he did to Elias,
when fire came down from heaven, and confumed
his enemies; and particularly they expeded, that
when he was upon the crofs, if he were the true
Messias, he fhould have come down and faved
himfelf : and becaufe he did not anfwer their expe-
dation in this, they concluded him an impoftor.
Now v/hat could be more unreafonable } when he
had wrought fo many other, and great miracles,
perverfly to infill upon fome particular kind of mi-
racle which they fancied? as if God were bound to
gratify the curiofity of men ^and as if our Saviour
were not as much " declared to be the Son of God,
" by rifing again from the dead/* as if he had
*' come down from the crofs.
Fourthly, as to his converfation, they had thele
three exceptions.
I. That he ufed no feverity in his habit or diet,
took too much freedom, as they thought ; " came
«' eating and drinking/' that is, he freely ufed the
creatures of God, for the end for which they were
given, with temperance and thankfgiving ; and did
not lay thofe rigorous reftraints upon himfelf in thefe
matters, which many, that were efteemed the mofl
religious among them, ufed to do.
But
ex VII
1 970 Proving Jesus to be the Mess i as.
SERM. But he plainly iliews them, that this exception
was mecrly out of their prejudice againfl him. For
if he had come in the way of aufterity, they would
haverejeded him as well. They were refolved to
find fault with him, whatever he did. Matth. xi. 16.
" Whereunto fhall I liken this generation ? John the
" baptifl: came neither eating nor drinking, and they
*' fay he hath a devil.'*. He lived in a more auftere
and melancholy way, " he came in the way of
*' righteoufnefs," ufed great ftridtnefs and feverity in
his habit and diet, and this they took exception at.
Our Saviour was of a quite contrary temper, and
that did not pleafe them neither. " Tiie fon of man
*' came eating and drinking, and they fay, behold
** a wine-bibber, and a glutton." So that let our
Saviour have done what he would, he could not
have carried himfelf fo, as to have efcaped the cen-
fures of men, fo peevilhly and perverfly difpofed.
2. That he kept company with publicans and
finners.
To which exception nothing can be more reafona-
ble than cur Saviour's own anfwer ; that he was
fent to be a phyfician to the world, '^ to call finners
" to repentance ;" and therefore they had no reafon
to be angry, or think it flrange, if he converfed
with his patients among whom his proper employ-
ment lay.
3. They objeded to him profanenefs in breaking
the fabbath, and that furely was plain, that " he
«' could not be of God, if he kept not the fabbath-
«' day." The truth was, he had healed one on the
fabbath-day.
To this our Saviour gives a mod reafonable and
fatisfadlory anfwer, that furely * ' it was lawful to do
*' good
ProvtJig Jesus to he the Messias. 197 i
«« good on the fabbath-day j" that that was butaSERM.
pofitive inflitution, but works of mercy are natural
and moral duties; and God himfelf had declared,
that he would have even his own inftitutions to give
way to thofe greater duties, that are of natural and
eternal obligation. '' I will have mercy and not facri-
" fice." And then from the end of the fabbath 5
the fabbath was made for the reft and refrefhment
of man ; and therefore could not be prefumed to be
intended to his prejudice. " The fabbath was made
" for man : and not man for the fabbath."
Fifthly, another great prejudice againft him, was,
that perfons of the greateft knov/ledge and autho-
rity among them, did not embrace his dodlrine.
John vii. 48. " Have any of the rulers or pharifees
* ' believed on him ?*' fo that here was the infallible
rule and authority of their church againft him.
There is no doubt, but the example and authority
of our guides ought to fvvay very much with us,
and overrule us in doubtful cafes j but not againft
plain and convincing evidence -, there v/e ought to
follow, " and obey God rather than men." There
is fometimes a vifible and palpable corruption in
thofe who are to lead us ; they may have an intereft
to oppofe the truth : and thus it was with the phari-
fees and rulers at that time ; and fo it hath been
among chriftians in the great degeneracy of the
Roman church. The chriftian religion was never
more endangered, nor ever more corrupted, than
by thofe who have been in greateft authority in that
church, who ought to have underftood religion beft,
and have been the principal fupport of it. " Men
'' may err : but God cannot." So that when God
fends a prophet, or by his word does plainly declare
his
197" Proving JesUs to be the Messias.
SF. R M. his will to us, humane example and authority ceafeth,
y^ \,and is of no force.
Tiie laft prejudice I fhall mention, which the
Jews had againft our Saviour and his do6lrine,
was^ that it did abolifli and fuperfede their rehgion,
as of no longer ufe and continuance ; though it was
plain it was inftituted by God.
This had been a very fpecious pretence indeed,
had not this been part of their religion, and hiad not
their own prophets foretold, that the Messias
fliould come and perfefl what was wanting and de-
fedive in their inftitution. It is exprefly faid in
their law, " that God would raife unto them ano-
" ther prophet, like to Mofes, and that they
" fhould hear him," when he came. So that in
truth it was the accomplifhment of all thole revela-
tions which were made to the Jews, and did not
reprove the jewifli religion as falfe, but as imperfed :
and did not contradict and overthrow ; but " per-
" fed and ful51 the law and the prophets."
And thus I have gone over the chief exceptions
and offences which the Jews took at our Saviour
and his dodrine •, and I hope fuaiciently fhewn the
unreafonablenefs of them. I have not now time to
proceed to what remains : but by what hath been
faid, you may eafily fee, upon what flight and un-
reafonable grounds men may be prejudiced againft
the beft perfon and things, and yet be very confi-
dent all the while that they are in the right. For
fo no doubt many of the Jews, who oppofed our
Saviour and his dodrine, thought themfelves to
be. Therefore it concerns us to put on meeknefs,
and humility, and modefty, that*" we may be able to
judge impartially of things, and our minds may be
preftrved
The prejudices again/} chrifiianity confidcrd. 1973
preferved free and indifferent to receive the truths
of Gjd, when they are ofFer'd to us: other wife felf-
conceic and paiTion will fo bhnd our minds, and
bias our judgments, that we (hall be unable to dif-
ccrn, and unwilling to entertain the plained and
moll evident truths. We fee here by the fid ex^
ample of the Jews, that by giving way to palTion,
and cherifliing pride and felf-conceir, men may be
fo deeply prejudiced againfl the truth, as to refiH:
the cleared light, and rejed even falvation it felf,
when it is offer'd to them. So that it is not in
vain, that xX^^ fcripture fiith, " \^x. every man be
" fwift to hear, and flow to wrath ; for the wrath
*' of man workeih not the righteoufnefs of God •,'*
and exhorts us fo earneftly, " to receive with
«' meeknefs the word of God, which is able to ilive
«- our fouls."
S E .R M O N CXVIII.
The prejudices againfl chriftianity
^ confider'd.
M A T T H. xi. 6.
And hkjtfed is he 'ujhofoever jJoall not he offended in me,
I Have from thcfe words propounded to confider sERM,
two things, CXVIII.
I. Thofe prejudices and objedlons which die y\^, f^rft
world had agamfl our Saviour and his religion Sermon on
, . ^ ^ ir ^ • ' . this text.
at their firft appearance; as alfo to enquire into
Vol. VIL 14 E thofe
3-
J 974 The prejudices againjl chrijlianity confider'd.
E R M. thofe which men at this day do more efpecially infiH:
upon, againit the chriftian religion j and to fliew
the unrcafonablenefs of them.
11. How happy a thing it is to efcape and over-
come the common prejudices which men have
againft religion.
I have entred upon the firfl: of thefc, the preju-
dices which the world had againft our Saviour and
his relipion. When this great teacher of mankind
came from God, though he gave all imaginable
teftimony and evidence that he was fent from hea-
ven •, yet the grcatefl part of the world, both Jews
and Gentiles, were mightily offended at him, and
deeply prejudiced again (I him and his do6lrine s but
not both upon the fame account.
I have already given you an account of the chief
exceptions which the Jews made againft our Savi-
our and his dodrine, and have Ihewn the unrca-
fonablenefs of them.
I proceed now to confider the principal of thofe
exceptions, which the Gentiles and heathen philo-
fophers took at our Saviour and his dodrine. I
fliall mention thefe four.
Firft, that chriftianity was a great innovation,
and contrary to the received inflitutions of the world.
Secondly, they cbie(5led againft the plainnefs and
fimplicity of the doctrine.
Thirdly, that it wanted denionftration.
Fourthly, that the low and fuffering condition of
our Saviour v/as unfuicable to one that pretended
to be the Son of God, and to be appointed by
him for a teacher and reformer of the world. Thefe
are the chief exceptions which the heathen, and efpe-
cially their philofophcrs, took at our Saviour and
hii do^rine, ' ' Y^^%
The prejudices agamjl chrtfliamty conftder'd, 1 9 7^
Firft, that the chriftian religion was a great! ^n- S E R M.
novation, and contrary to the received inditutions of ^^^^
the world ; and confequently that it did condemn
the religion which had been fo univerfally received
and eftablilh'd in .the world by fo long a continu-
ance of time. And no wonder if this made a great
impreflion upon them, and raifed a mighty preju-
dice in the minds of men againft the chriftian re-
ligion \ no prejudices being fb flrong as thofe that
are fix'd in the minds of men by education : and
.of all the prejudices of education, none fo violent
and hard to be removed, as thofe about religion,
yea though they be never fo groundlels and un-
reafonable. " Hath a nation changed their gods,
*' which yet are no gods?" intimating to us, that
men are very hardly brought off from that reli-
gion which they have been brought up in, how
abfurd foever it be. When chriftianity was firft
propounded to the heathen world, had men been
free and indifferent, and not prepofTefs'd with other
apprehenfions of God and religion ; it might then
have been expeded from them, that they lhoul4
have entertain'd it with a readinefs of mind propor-
tionable to the reafonablenels of it. Bat the cafe
was quite otherwife, the world had for many ages
been brought up to another way of worfliip, and
inui'd to rites and fuperflitions of a quite different
nature. And this fways very much with men ; fe-
quimur major es nojlros^ qui felidter feqtmti funt -fuos -,
as one of the heathens laid in thofe days, '' we
" follow our anceflors, who happily followed
'' theirs;'" men are hardly brought to condemn
thofe opinions and cufloms in religion, which them-
felves and their forefiUhers have always embrace4
14 E 2 anci
1 97^ *^^^ P^^judkes againj} chrifiianity confiderd.
SERM. and followed. And wife men efpecially are loth to
admit {o great a change in a matter of fo great a
concernment as religion is. So that this mud be ac-
knowledged to have been a confiderable prejudice
againft the chriflian religion at its firfl: appearance.
But yet upon a thorough cx.miination, this will not be
found fufficient in reafon to withhold men from em-
bracing chridianity, if we confider thefe four things.
1. No prudent perfon thinks, that the example
and curtom of his forefithers obllgeth him to that
which is evil in itfelf, and pernicious to him that
does it ; and there is no evil, no danger equal to that
of a falfe religion ; for that tends to the ruin of mens
fouls, and their undoing for ever. A man might bet-
ter ailed ge the example of his forefathers to judify his
errors and follies in any other kind, than in this, which
is fo infinitely pernicious in the confequences of it .
2. In a great corruption and degeneracy, it is no
fufficient reafon againd a reformation, that it makes
a change. When things are amifs, it is always fit
to amend and reform them ; and this cannot be done
without a change. The wifed among the heathens
did acknov/ledge, that their religion was mixt with
very great follies and fuperditions, and that the lives
and manners of men were extremely corrupt and de-
generate ; and they endeavour'd, as much as they
could, and durd, to reform thefe things. And
therefore there was no reafon to oppofe an effedual
reformation, for fear of a change*, a change of
things for the better, tho' it be ufualiy hard to
be effected, being always a thing to be dedred and
wifned for.
3. The change which chridianity defign'd, was
the lead liable to exception that could be, being no-
thing
The prejudices againfl chrljlianity corifiderd. 1977
thing elfc in the main of it, but the reducing of natu-^^^,-^-
ral religion, the bringi'-g of men back to fuch ap-
prehenfions of God,, and fuch a way of worfhipping
him, as was mod fuitabie to the ''divine nature, and
to the natural notions of mens minds ; nothing elfe
but a deiign to periuade men of the one true God>
maker of the world, that he is a fpirit, and to be
worfhipped in fuch a manner as is fuitabie to his
fpiritual nature. And then for matters of pradice,
to bring men to the obedience of thofe precepts of
temperance, and juflicc, and charity, which had
been univerfally acknowledged even by the heathens
themfelves to be the great duties which men owe to
themfelves and others. And that this is the main de-
fign of the chrifl".ian rehgion, the apoftle hath told us
in mod plain exprefs words, Tit. ii. 11, 12. "The
*' grace of God, (that is, the dodrine of the gol^
'' pel) which hath appeared to all men, and brings
" lalvation, teacheth us, that denying ungodlineis
*' and worldly Juils, we fhould live foberly, and
*' righteouHy, and godly in this prefent world."
And all that the chriftian religion adds beyond
this, is means and helps for our direction, and afTif-
tance, and encouragem.ent in the difcharge and per-
formance of x.\\i:[c duties. For our dire6lion, God
hath fent his Som in our nature, to declare his will
to us, and to be a pattern of holinefs and virtue.
For our affiilance, he hath promifed the aids of his
Hjly Spirit i and for our encouragement, he
ofllrs to us pardon of fin in the blood of his Son,
and eternal life and happinefs in another world. This
is a fliort fum and abridgment of the chriftian reli-
gion, and there is nothing of all this that can rea-
fonably be excepted againft.
4. God,
197S The prejudices againjl chnftianlty confider'd.
S E R IVI. A God, confulcrino; the preiudice of the heathens
CXVJll ...
"againfl: chriftianity, by reafon of their education in a
contrary religion, was ftrong and violent, was pleafed
to give fuch evidence of the truth of chriftianity, as
was of proportionable flrength and force to re-
move and conquer this prejudice. He was pleafed
to o-ive tcftimony to the firft founder of this religioa
by mighty miracles, and particularly by his refurrec-
tion from the dead : but becaufe the report of thefe
things was only brought to the heathen world, and
they had not feen the things themfelves ; therefore
he enabled thofe who were the witneffesof thefe things
to the world, to work as great miracles as he had
done. And when they faw thofe who gave teftimo-
ny to our Saviour's miracles, do as great and
flrange things themfelves, as they teftified of him,
there was no reafon any longer to doubt of the
truth of their teftimony. So that though the pre-
judice of the heathen againfl chriftianity was very
great, yet the evidence which God gave to it, was
ftrong enough to remove it. The dodrine of chri-
ftianity was fuch as might have recommended itfelf
to impartial men, by its own reafbnablenefs : but
meeting with violent prejudices in thofe to whom it
was offer' d, God was pleafed to give fuch a confir-
mation to itj as was fufHcient to bear down thofe
prejudices.
Secondly, another objedion againfl: chriftianity,
was the plainnefs and fimplicity of the dodlrine.
They expeded fome deep fpeculations in natural or
moral philofophy •, they made full account, a teacher
fent from heaven would have inftruded them in the
profoundeft points, and difcours'd to them about the
firft principles of things, and the nature of the foul,
and
ne prejudices cigainji chrijlianity confiderd. 1979
and the chief end of man, with a fubtilty and elo- S E R m.
. ex V 1 1 1
quence infinitely beyond that of their greatefl fophif- ,,...^ -^
ters, and able to bear down all oppoficion and con-
tradiflion : but inftead of this, they are told a plain
flory of the life and miracles of Jesus Christ,
and of his dying upon the crofs, and rifing from the
dead, and afcending into heaven ; and a few plain
precepts of Jife ; and all this delivered without any or-
naments of art, or infinuation of eloquence, to gain the
favour and applaufc of thofe to whom they related
thefe things.
But now, this truly confider'd, is fb far from be*
ing any real objeftion againfl the chriftian do6lrine,
that it is one of the greatefl commendations that can
be given of it : for matter of fad ought to be relate4
in the mofl plain, and fimple, and unaffecled man-
ner *, and the lefs art and eloquence is ufed in the
telling of a flory, the more likely it is to gain be^
lief. And as for our Saviour's precepts how plaia
foever they might be, I am fure they are a colledlioq
of the moil excellent and reafonable rules of a goocj
life, and the freefl from all vanity and folly, that
are to be met v/ith in any book in the world. AncJ
can any thing be more worthy of God, and more like-
ly to proceed from him, than ib plain and ufcful a
do6lrine as this ? The language of law is not wont
to be fine and perfuafive, but Ihort, and full of au-
thority. Thus it is among men: and furely it is
jnuch fitter for God to fpeak thus to men, than for
men to one another.
Thirdly, it is objedled, that the doflrine of our
Saviour and his apoflles wanted demonftration \.
they feemed to impofe too much upon the under-
.^andings of rpen, an4 to deliver things too ma-
giflerially^
iqSo The prejudices agalnjl chrljlianity confider d.
SF. RM. gifterially, not demondrating things from intrinfi-
J '._^ cal arguments, but requiring belief and affcnt with-
out proof.
Tr.is the apoftle St. Paul readily acknowledgeth,
that in preaching the gofpel to the world, they did
not proceed in the way of the heathen orators and
philofophers, i Cor. iv. 4. "My fpeech and my
*' preaching was not in the enticing v;ords of man's
*' wifdom : but in demonflration of the Spirit and
*' of power j"that is, they did not go in the way of
humane eloquence and demonriration : but yet their
do6trine did not want its evidence anddemonilration,
though of another liind. They did not go about to
bewitch men by eloquence, not to entangle their
minds by fubde reafoningSjthe force of which very few
are capable of: but they offered to miCn a fciifible
proof and demondration of the truth of what they
delivered, in thofe flrange and miraculous operations,
to which they were enabled by the Holy Ghost.
And this was a fenfible evidence, even to the meajieil
capacity, of a divine afilHance going along vv'ith
them, and giving teftimony to them. I appeal to
any man, whether the refurrecTdon of Jesus Cpirist
from the dead, and his afcending into heaven, be not
a clearer demonfiration of another life after this, and
more \tvt\ to the capacities of all mankind, than the
fineil and fubtileft arguments that can be drawn from
the immaterial nature of the foul, its power of re-
flexion upon itfelf, and independency upon body
as to fome of its operations ^ which yet are fome of
the chiefeil arguments that philofophy affords, to
prove the immortality of our fouls.
Fourthly, the heathens objected, that the low and
mean condition our Saviour was unfuitable to one
that
The prejudices againjl chrijiianify confiderd. 198 r
that pretended to be t\\t Sont of God, and to be ?.|^,^^-
appointed by God to be a teacher and reformer of .^.^^^^
the world. This to the heathen philofophers did not
only appear unreafonable, but even ridiculous. So
St. Paul tells us, i Cor. i. 23. " We preach Christ
" crucificdj to the Jews a ftumbling-block, and to
'' the Greeks fooUlhnefs :" to think that a man who
appeared in fuch mean circum (lances, fhould be
fit to reform the world ; and one who himfelf
was put to death, fliould be relied upon for life and
immortality.
This objection I have heretofore confider'd at large,
and therefore fhall now fpeak but very briefly to it.
Befides thofe excellent reafons and ends which the
fcripture afligns of our Saviour's humiliation ; as
that he might be a teacher and example to us ;
that he might make expiation for our fins ; that by
fufFering himfelf, he might learn to eommiferate us ;
that " by death he might deftroy him that had the
'' power of death, that is the devil, and might de-
" liver thofe who through fear of death were all
** their lives fubjedl to bondage j" I fay, befides
thefe, it was of great ufe that he fhould live in fo
mean and afflided a condition, to confront the pride,
and vanity and fantaftry of the world •, and to con-
vince men of thefe two great truths, that God may
love thofe whom he afflids ; and that men may be
innocent, and virtuous, and contented in the midft
of poverty, and reproach, and fuffering. Had our
bleffed Saviour been a great temporal prince, his
influence and example might pofllbly have made more
hypocrites and fervile converts; but would not have
perfuaded men one jot more to be inwardly good
and virtuous. The great argument which muii do
Vol. VII, 14 F that,
4
1982 T^he prejudices againjl chrtfiianitj conjxierL
? R R M that, mud be fctch'd, not from the pomp and pro-
CXVnL j- g^.|j.y Qf ti^is world, but from the eternal happinefs
and mifery of the other. Befides, had he appear'd
in any great power and fplendor, the chrilHan reh- ^
gion could not have been \o clearly acquitted from
the fufpicion of a worldly intereft and defign, which
would have been a far greater objedlion againfl it,
than this which I am now fpeaking to.
Add to all this, that the wifeft of the heathen
philofophers did teach, that worldly greatnefs and
power are not to be admired, but defpifed by a truly
wife man i that men may be virtuous, and good,
and dearly beloved of God, and yet be liable to
great miferies and fufferings; and that whoever
futfers unjuilly, and bears it patiently, gives the
greateft tefiimony to goodnefs, and does moft ef-
ft:dually recommend virtue to the world ; that a
good man under the hardeft circumftances of mi-
^ fery, and reproach, and fuffering, is the fitted per-
fon of all other to be the minifter, and apoftle, and
preacher of God to mankind : and furely they who
fay fuch things (which the heathens have done) had
no reafon to objed to our blefled Saviour his low
and fuffering condition.
As to that part of the objedlion, that he who pro-
mis'd immortality to others could not fave himfelf
from death and fuffering, confidering that he who
was put to death, refcu'd himfelf from the power of
the grave : it is fo far from being ridiculous, that
nothing can be more reafonable than to rely upon
him for our hopes of immortality, who by rifing
from the grave, and conquering death, gave a plain
demonflration that he was able to make good what
lie promifcd,
I have
The prejudices againji chrijlianlty confiderd. 1 9 S 3
I have done with the exceptions which were made s E RM.
againlt our Saviour and his do6lrine at their firft.^^^J_
appearance in the world. I proceed in the
lid Place to confider the prejudices and objedions
which men ac this day do more particularly infill
upon, againft our Saviour and his religion: and
they are many.
Firfl, fome that relate to the incarnation of our
Saviour.
Secondly, to the time of his appearance.
Thirdly, that we have not now fulHcient evidence
of the truth of chriftianity ; the main arguments for
it relying upon matters of fad, of which, at this (M"
ftance, we have not, nor can be expeded to have,
fufficient afllirance.
. Fourthly, that the terms of it feem very hard,
and to lay too great reftraints upon humane nature.
Fifthly, that it is apt to difpirit men, and to
break the vigour and courage of their minds.
- Sixthly, the divifions and faclions that are among
chriftians.
Seventhly, the wicked lives of the greatcfl part of
the profeffors of chriftianity. In anfwer to all which,
I do not propofe to fay all that may be faid, but as
briefly as I can to offer fo much, as may, if not give
full fatisfaflion, yet be fufficient to break the force
of them, and to free the minds of men from any
great perplexity about them?
As to the firft, which relates to the incarnation of
our Saviour j and thefecond to the time of his ap-
pearance ; I know that thele and moft of the reft I
have mentioned, wereurg'd by the heathen againft:
chriftianity : but they are now more efpecially in-
fifted upon both by the fccret and open enemies of
our religion. • 14 F i The
1984 TZ?-? prejudices againjl chrijlianity conjiderd,
SERM. The objedions againft his incarnation I have elfe-
J^^^^^^i^ where * confider'd : and therefore fhall proceed to
the next, viz.
Secondly, as to the time of our Saviour's ap-
pearance, it is objeded, if he be the only way and
means of falvatioT, why did he come no fooner into
the world •, but fuifer mankind fo long without any
hopes or means of being faved ? this was objected by
Porphyry of old, and flill flicks in the minds of
men. To this I anfwer.
I. It is not fit for creatures to call their creator to
too flridl an account of his adlions. Goodnefs is
free, and may a6t when and how it pleafeth j and
*' as God will have mercy on whom he will have
*' mercy," fo he may have mercy at what time he
pleafeth, and is not bound to give us an account of
his matters. This is much like the objection of the
atheifl againft the being of God ; that if there were
fuch an infinite and eternal being, he would furely
have made the world fooner, and not have been
without all employment for fo long a duration :
fuch another objection is this againft our Sa-
viour, that if he had been the Son of God, he
would have begun this great and merciful work of
the redemption of mankind fooner, and not have
delay'd it fo long, and fuIFer'd mankind to perifh
for four thoufand years together.
But it Sfeems in the one as well as the other, God
took his own time, and he beft knew what time was
fitteft. The fcripture tells us, that " in the fulnefs of
'' time, God f^nt his Son" : when things were ripe
for it, and all things accomplifli'd that God thought
requifite in order to it. In judging of tlic^ ac^cions of
our
« John i. J4. Sermon xliii.
^he prejudices againjl chrijlianity confiderd, 1 9 S 5
our earthly governors, thofe who are at a diflance S E R M.
• CXVIII
from their counrels, what conjedures foever they,
may make of the reafons of them, will neverthelefs,
if they have that refped for their wifdom which
they ought, believe, that how ftrange foever fome of
their adions may feem, yet they were done upon
good reafon, and that they themfelves, if they knew
the fecrets of their counfels, ihould think fo. Much
more do we owe that reverence to the infinite wif-
dom of God, to believe that the counfels of his will
are grounded upon very good reafon, tho' we do not
fee many times what it is.
z. It is not true that the world was wholly deftl-
tute of a way and means of falvation before our
Saviour's coming. Before the law of Mofes was
given, men were capable of being received to the mercy
and favour of God, upon their obedience to the law of
nature, and their fincere repentance for the violation
of it, by virtue of " the lamb that was flain from
*' the foundation of the world." Men were faved
by Christ both before and under the law, without
any particular and exprefs knowledge of him. There
were good men in other nations, as well as among
the Jews, as Job, and his friends alfo, feem to have
been. In all ages of the world, and " in every
" nation, they that feared God and wrought righte-
" oufnefs were accepted of him." The ficrifice of
Christ which is the meritorious caufe of the lal-
vation of mankind, looks back as well as forward ;
and God was reconcilable to men, and their fins were
pardon*d,by virtue of this great propitiation that was
to be made. In which kn^^Q perhaps it is, that
Christ is faid to be " the lamb flain from the
'^ foundation of the v/orld/' Heb. ix. 25,26. The
apoille
19^6 7he prejudices againjl cbrijliajiity confiderd.
CXv^Il!" ^P°^^^ intimates to us, that if this facrifice which
was offered in the lafl: ages of the world, iiad not
been available in former ages, " Christ mail have
*' often fuffcr'd fince the foundation of the world :
•' but now hath he appeared once in the conclufion
*' of the ages, to put away fin by the facrifice of
ci himfelf."
g. He did appear at that time in which the world
flood moft in need of him \ when the whole world,
both Jews and Gentiles, were funk into the greateft
degeneracy both in opinion and praftice, and the
condition of mankind feem'd to be even defperate
and pad remedy. This was the needful time, when
it was mod feafonable for this great phyfician to
come, and fhew his pity and his skill in our recovery.
God could have fent his Son many ages before ; but
he thought fit to try other ways firfl:, and to referve
this powerful remedy to the lafl \ " lafl of all he
*' fent his Son.'*
4; The time of our Saviour's appearing was
of all ages of the world the fittefl feafon for his
coming ; whether we confider,
1. That the world was at that time befl prepared
and difpofed for receiving the chriflian religion : or,
2. That this was the fittefl feafon that ever had
been, for the eafy difFufing and propagating of this
religion. I afTign thefe reafons as tending to give
men fome fatista6lion, why this great blelTing was
delay'd fo long; it being rather an argument of
wifdom and goodnefs, than of the want of either,
to defer things to that time, in which they are moft
likely to have their efi^ed. Not but that perhaps
other and better reafons may be given. To be
fare God had very good reafons for this difpenfa-
tionj
^'he prejudices agamfi chriftianity conjtderd. J 9 ^7
tion, whether we can hit upon them or not. In the (?xvill.
mean time thefe feem not to be altogether inconfi-
derable.
I . That the world was at that time beft prepared
and difpofed for receiving the chriftian religion. All
the while our Saviour's coming was delay 'd, God's
providence was difpofing things for it, and training
up mankind for the entertaining of this great blef-
fing. The jewifh religion was always very burden-
fom, but much more towards the expiration of
the jewifh flate, partly by the intolerable multitude
of external obfervances, which were daily multiplied
upon them, under pretence of traditions from their
fathers ; and partly by reafon of their fubje6i;ion to
the Romans, which made the exercife of their reli^
gion in many refpedls more difficult.
And the heathen world was in a very good mea-
fure prepared for chriftianity, by being civiliz'd.
About the time of our Saviour's coming into the
world, philofophy and learning had been fo diffus'd
by the Roman conquefe, as had brought a great
part of the world from barbarifm to civility. Befides
that their philofophy had this efFed upon men, to
refine their reafon, and in a good degree to detedt
the follies of the heathen idolatry and fuperftition.
'Tis true indeed learning and philofophy flourifh'd
a great while before, in the time of the Grecian em-
pire, and perhaps before that in fome other nations ;
and the conquefts of the Grecians were very fpeedy
and of vail extent : but yet they were neither fo uni-
verfal, nor fo well fettled ; nor did they propagate
their philofophy and civility together with their
conquefls, as the Romans did. So that there was no
age of i\\^ world, wherein mankind were fo gene-
rally
CXVJII.
1988 ^hepri:judicei ^g^i^J^ chrijlianity confider^J,
SERAT. rally prepared and difpofed for the receiving of the
gofpcl, as that wherein our Saviour appeared.
2. This was likewife the fitteft leafon for the eafy
difFufing and propagating of the chriftian religion.
The Romans, together with their conquefts, did
very much propagate their language, which made
the ways of communication far more eafy ; and by the
long and frequent correfpondence of the feveral parts
of that empire one with another, the ways of travel
and pafifage from one country to another were
more ready and open. So that no age can be in-
flanc'd, in all refpecfls fo convenient for the fpeedy
propagating of a new religion, as that wherein our
Saviour appear'd, viz. when the Roman empire
was at its height. And it was very agreeable to the
goodnefs and wifdom of the divine providence,
that the braveft and mod virtuous people in the
world ^infinitely beyond either the Pcrfians and Gre-
cians) Ihould be chofen by God, as one of the
chiefeft means for the fpreading of the bed and moft
perfe6b revelation that ever God made to the world.
Thirdly, it is obje6ted, that we have not now
fufficient evidence of the truth of chriflianity, the
main arguments for it relying upon matters of fad,
of which at this diftance, we have not, nor can be
fuppos'd to have, fufficient aiTurance. To this 1
anfwer,
I. That men noC only may have, but have an
undoubted alTurance of matters of fadt, ancienter
than thefe we are fpeaking of; and the diftance of
them from our times creates no manner of fcruple
in the minds of men concerning them. That there
was fuch a man as Alexander the great, and that
he conquered Darius and the Perfians j that Julius
Casfar
I'he prejudices againft chri/lianity confiderd, 1989
Csefar invaded our nation, and in fome meafure Tub- ^^^ RM.
dued it ; and that he overcame Pompey in the
battle of Pharfalia \ and innumerable other things
which I might inflance in, that were done before
our Saviour's time, are firmly believ'd Vv'ithout
any manner of doubt and fcruple by mankind, not-
withilanding they were done fo Jong ago. So that
ancient matters of fa6l are capable of clear evidence,
and we may have fufficient afTurance of them. And
where there is equal evidence, if we do not give
equal belief, the fault is not in the argument, but in
the paffion or prejudice of thofe to whom it is pro-
pofed.
2. We have every whit as great aflurance, (nay
greater if it can, or needed to be) of the matters
upon which the proof of chriilianity relies, as of
thofe which I have mention'd. The matters of fade,
upon which the truth of chriilianity relies, are, that
there was fuch a perfon as Jesus Christ j that he
wrought fuch miracles ; that he v/as put to death
at Jerufalem under Pontius Pilate \ that he rofe again
from the dead, and was vifibly taken up into heaven ;
that he beftowed miraculous gifts and powers upon
the apoftles, to make them competent witnelTes of
his reflirredion, and of the truth of that do6^:rine
which they publifh'd in his name \ that accordingly
they preach'd the gofpel to the world, and in a
lliort fpace without any humane advantages did pro-
pagate it, and gain entertainment for it in moft parts
of the then known world.
Now thefe matters of fad have the fame tefti-
mony of hiftories, wrote in thofe times, and con-
veyed down to us, by as general and uncontroled a
tradition, as the conquefts of Alexander, and Julius
Vol. V\\, 14 G C^far.
4^
J 990 The prejudices agaujjl chrljlianliy confidefd,
SERM. C^llir. So that if we do not afford equal belief to
CXVIJI. , • • r 1 1 r • J-
them, It IS a iign that we have lome prejudice or
intereft again ft the one, more than againfb the other,
though the evidence for both be equal. Nay, I go
farther, that the evidence for thefe things which are
the foundation of chriftianity, is ^o much the greater,
becaufe that which depended upon it, was of far
greater concernment to the world, and confequently
mankind were more obliged to fearch more nar-
rowly into it.
For our Saviour's life, and death, and refurrec-
tlon, we have the teftimony of a great number of
eye-witnelTes, who have wrote the hiftory of thefe
things. And though they were truly extraordinary
perfonsj and gave teftimony to themfelves by mira-
cles ; yet at prefent I defire no more, but that they
be looked upon, as knowing and honed relators of
what they heard and faw ; and that the fame credit
be given to them, which we give toXivy, and Arian,
and Q:^ Curtius, for plain events, and matters of
fad.
But yet I muft add withal, that befides the mi-
racles which they wrought, they gave greater tefti-
mony of their integrity, than any hiftorian in the
world ever did. For they willingly fufFer'd the
greateft perfecution and torment, yea and death itfelf,
in confirmation of the truth of what they deliver'd.
And for the propagating of the chriftian religion
through fo great a part of the world, it is evident
by the effe6t beyond all denial.
So that for the matters of faci:, upon v/hich the
truth of chriftianity does depend, here is greater,
and more advantageous evidence of hiftory, than for
any other matter of equal antiquity whatfoever.
3. As
Tloe prejudices agamfl chriftianify confiderd, 1991
2. As to the fubRance of thefe matters of fadl, S E R M.
we have the concurring teftimony of the greatell
enemies of the chriftian religion. That there were
fuch perlbns as our Saviour and his apoftles, that
they preached fuch a dodrine, that they wrought
fuch miracles •, for this we have the acknowJedgmenc
of the Jews, and the teftimony of the heathen hillo-
rians, and particularly of Celfus, and Porphyry,
and Julian, who were the particular and moil learned
adverfaries of the chridian religion. So that as to
the matters of fi\6V, there Is no objedion againft them,
whatever ufe we may make of them, or whatever con-
fequences we may draw from them. And I prefume
it agreed by all objedlors, that if thefe matters of
fadt be true, they are a fufficient foundation of the
truth of our religion, and we are very unequal to
our religion, if we make a doubt of thefe things,
which the greateft enemies of chridianiry never had
the face to deny.
I. And befides all this, to recompenfe the difad-
vanta9:e which v/e have of thofe who faw the mira-
cles of our Saviour and his apoftles, we have the
tejiimonium rei^ the evidence of the effects of thefe
things to confirm our belief of them \ and this is
an advantage which the firfl ages of chriflianity
could not have. V/e fee our Saviour's predidions
of the fuccefs of his religion in the world, in the pro-
pagating and eftablilliing of it fully accomplifl:i'd,
notwithtlanding the fierce oppofition and refiftance
that was made againfl it by the greatefl powers of
the world. We fee the difperfion of the Jews in all
nations, and the mifery and contempt which they
every where fufFer ; and that now for above fixtecn
hundred years, they have continued a diftin(5l people,
14 G 2 , and
1992 Th^ prejudices again ft cbrijlianity confider d,
SER M. and a fpedacle of the divine juRIce and feverity, for
■ reje6ting and crucifying the Son of God, and for a
larting and ftanding tellimony of the truth of our
Saviour's predidion, and of the chriflian re-
ligion.
So that though we live at this diftance from the
rife and beginning of chriftianity ; yet we have
the relation of thofe things, which give confirmation
to it, conveyed down to us in as credible a manner,
as any ancient matter of fa6l ever was ; and the ef-
fcfts of things remaining to this day, do give tefti-
mony to the truth of it.
Fourthly, it is objeded, that the terms of chriftia-
nity feem very hard, and to lay too great reftraints
upon humane nature. It commands us to mortify
our lufts, and fubdue our paflions, and '' deny un-
" godhnefs, and to live foberly, and righteouOy, and
«' godly in this prefent world : to be holy in all man-
'' ner of converfation > to have refped; to whatever
" things are honeft, and true, and juft, and virtu-
" ous, and of good report; and to deny ourfelves j"
and to part with the deareft enjoyments of this life,
*' yea, and with life itfelf, for the fake of Christ,
*« and his gofpel." Now thefe feem to be very
hard terms to forego all the prefent pleafures and en-
joyments of this life, in hopes of a future happinefs
which we are lefs afTur'd of.
To this I anfwer,
I. That this is a greater objedionagainft religion in
o-eneral, than the chriftian religion. For natural re-
ligion requires of us all the main duties that chrifti-
anity does, and gives us far lefs afTurancc of the
reward of our obedience. Natural religion requires
piety, and juftice, and charity, the due government of
our
^he prejudices agahTjl chrijlia7iity confJerd. 1993 '
our appetites and palTions, as well as chridlanity SERM-
does j but does not difcover to us the rewards of
another world, by many degrees fo clearly, as our
Lord and Saviou R,who hath " brought life and im- *
" mortality to light by the gofpel," and by his refur-
redion from the dead, and afcenfion into heaven,
hath given us full afilirance of another life after this,
and of a glorious immortality. So that though we
have not, nor can have the evidence of kn^c^ for a
future date, yet we have all the rational evidence
for it, that can be wifli'd or expe6led ; and much
more than men have for thofe adventures of
their lives and fortunes, which they frequently make
in the world, and think themfelvcs reafonable in lo
doing.
2. The reflraints which chriftianity lays upon men,
are in the judgment of mankind fo far from being
an objedion againft it, that they are highly to the
commendation of it. Nay, it were the greatefl ob-
jedlion that could be againft our religion, if it did
fet us at liberty from thofe reftraints. What can be
more to the credit of any religion than to command
men to bejuft, and charitable, and peaceable ? and what
more to the advantage of the profelTors of it ? and on
the contrary, what can ref»e6l more upon any religion,
than to indulge and allow men in any vice contrary to
thefe ? it fhews men are glad to make any thing an
objeflion againft chriftianity when they lay hold of
that, which if it had been otherwife, they would
have made ten times more clamour againft it for the
contrary.
3. As for moft of thefe reftraints which chriftiani-
ty lays upon us, they are of that nature, fo much
both for our private and pubiick advantage, that fet-
ting
1 994 ^^-^ prejudices CJgainJl chrijlianity conjider'd,
S E R M. tln.^ afide all confiderations of relioflon, and of the
rewards and punifhments of another life, they arc
really good for us, and if God had not laid them
upon us, we ought in reafon, in order to our tem-
poral benefit and advantage, to have laid them upon
ourfelves. If there were no religion, I know men
would not have fuch ftrong and forcible obligations
to thefe duties ; but yet 1 fay, though there were no
religion, it were good for men, in order to temporal
ends, to their health, and quiet, and reputation,
and fafety, in a word, to die private and publick
profperity of mankind, that men fhould be tempe-
rate, chafte, and juft, and peaceable, and chari-
table, and kind, and obliging to one another, rather
than the contrary. So that religion does not create
thofe reftraints arbitrarily, but requires thofe things
of us, which our reafon, and regard to our ad-
vantage, which the neceffity and conveniency of the
things themfelves, without any confideration of re-
ligion, would in mod cafes urge us to.
4. As to the cafe of perfecution for religion ;
befides that it does not now happen fo frequently
as it did in the beginning of chriltianity, nay very
leldom in comparifon, if all things be confider'd, it
cannot be thought unreafonable, both becaufe reli-
gion offers to us, in confideration of our prefent fuf-
ferings, a happinefs unfpeakably greater than that
which we forego for the fake of religion \ and becaufe
when it happens, God does extraordinarily enable
men to go through it with courage and comfort, as
we fee in the examples of the primitive chriftians,
who in great numbers of all tempers and ages, did
volunarily choofe to give up themfelves to thefe fuffer-
lags, when there was no necefTicy laid upon them,
but
^he prejudices againjl chrijliantfy corifider'd, 1 995
but fair terms of retreat were offer'd to them by ^^^^^5^xvl^
enemies. It is one thing when a man fuffers by the
law, and cannot help it-, and another thing when
men may avoid fuffering. In the former cafe men
fubmit to necefTity, and bear it as v/ell as they can >
in the latter cafe, if men fuffer, it is a fign they firm-
ly believe the reward of it ; and if they fuffer chear-
fully, and with joy, as mod of the martyrs did, it is
a plain evidence that God affords them extraordinary
fupport in their fufferings ; and then the cafe is not
very hard, when religion puts them upon nothing,
but what it gives them caufe, and enables them, to
rejoice in the doing of it.
Fifthly, it is objected ; that the chriftian religion
is apt to difpirit men, and to break the courage and
vigor of their minds, by the precepts of patience, and
humility, and meekncls, and forgiving injuries, and
the like. This objedion hath made a great noife in
the world, and hath been urged by men of great
reputation, and a deep infight into the tempers of
men, and affairs of the world. It is faid to be par-
ticularly infilled upon by Machiavel, and very likely
it may ; though 1 think that elfewhere he is pleafcd
to fpcak with terms of refpedl, not only of religion
in general, but likewife of the chriflian religion-, and
(which feems very much to contradi6t the other) he
fays in the firft book of his difcourfes upon Livy,
(chap, xi.) that the greatnefs and fuccefs of Rome is
chiefly to be afcribed to their piety and religion ; and
that Rome was more indebted to Numa Pompilius
for fettling religion among them, than to Romulus
the founder of their flate -, and the reafon he gives is
much to our prefent purpofe ; for, fays he, without
religion there can be no military difcipline, religion
being
199^ ^he prejudices againjl chrijlianity confider'd,
SERM. beino; the foundation of o-ood Jaws and orood diC
' cipline. And particularly he commends the Sam-
nites, who betook themfelves to religion, as their
hift and bed remedy to make men courageous,
nothing being more apt to raife mens fpirits thaa
religion.
Bat howfoever this objedion be, I dare appeal
both to reafon and experience for the confutadoa
of it,
I . To reafon, and that as to thefe two things.
(i.) That the chriftian reh'gion is apt to plant in
the minds of men principles of the greateft refolution
and trued courage. It teacheth men upon the bed
and mod rational grounds to defpife dangers, yea and
death itfelf, the greated and mod formidable evil in
this world ; and this principle is likely to infpire men
with the greated courage ; for what need he fear
any thing in this world, who fears not death, after
which there is nothing in this world to be feared .?
and this the chridian religion does, by giving men
the adurance of another hfe, and a happinels, infi-
nitely greater than any is to be enjoyed in this
world. And in order to the fecuring of this
happinefs, it teacheth men to be holy, and jud,
and to exercife a good confcience both toward God
and man, which is the only way to free a man
from all inward and tormenting fears of what
may happen to him after death. " This makes
" the righteous man to be (as Solomon fays) bold
" as a lion." Nothing renders a man more un-
daunted as to death, and the confequences of it,
than the peace of his ov/n mind ; for a man not to
be confcious to himfelf of having wilfully difpleafcd
him, v/ho alone can make us happy or miferable in
the
^he prejudices againjl chrijlianity conjider'd. ^997
the other world. So that a o-ood man, beino; fecure SERM.
of the favour of God, may upon that account rea- .,^^r>^r-^
fonably hope for a greater happinels after death than
other men : whereas a bad man, if he be fober, and
have his fenfes awakened to a ferious confideration
of things, cannot but be afraid to die 5 and be ex-
tremely anxious and folicitous what v/iil become
of him in another world. And furely it would
make the flouted man breathing afraid to venture
upon death, when he fees hell beyond it. PolTibly
there may be fomiC monftcrs of men, who may have
fo far fupprcfs'd the fenfe of religion, and Itupiiied
their confciences, as in a good meafure to have con-
quered the fears of death, and of the confequences
of it. But this happens but to very ^qw^ as the poet
tells us in the perfon of an epicurean.
Felix qui potuit rerum cognofcere caufas^
Atqiie metus omnes i^ incxorabile fatirm
Subjecit pedibus^ ftrepitumque Acherontis avari.
There are very few that attain to this temper*
but at fome times. So that \i vice and wickednefs do
generally break the firm nefs of mens fpirits ; it re-
mains, that nothing but religion can generally give
men courage againft death. And this the chriftian
religion does eminently to thofe who Yv7t according
to it \ our blefTed Saviour having delivered us
from the fear of death, by conquering death for us,
and giving us alTurance of the glorious rewards of
another life.
(2.) Meeknefs, and patience, and humility, and
modefty, and fuch virtues of chriftianity, do not in
reafon tend to difpirit men,; and break their true cou-
rage, but only to regulate it, and take away the
fierccnefs and brutidinefs of it. This we fee in ex-
VoL.VIL 14 H pedence,
4.
T998 The prejudices agalnji cbnjlianity confider'd.
SERM. pciience, that men of the trued courap-e, have many
CXVIII.
' times lead of pride and infolence, of palTion and
5ercenefs. Thofe who are better bred, are common-
ly of more gende and civil difpofitions : but yet they
do not therefore want true courage, though they
have not the roughnefs and fool-hardinefs of men of
ruder breeding. So in a true chriftian, courage and
<yreatnefs of mind, is very confident with meeknefs,
and patience, and humihty. Not that all good men
are very courageous -, there is much of this in the
natural temper of men, which religion does not quite
alter. But that which I am concerned to maintain
is, that chridianity is no hindrance to mens courage,
and xki'sX ceteris "paribus^ fuppofmg men of equal tem-
pers, no man hath fo much reafon to be valiant, as
he that hath a good confcience ; I do not mean a
bludering, and boiderous, and rafli courage ; but a
fober, and calm, and fixt valour.
2. I appeal to experience for the truth of this.
Did ever greater courage and contempt of death ap-
pear in all ages, and kxt^^ and conditions of men,
than in the primitive martyrs? were any of the hea-
then foldiers comparable to the chridian legion, for
refolution and courage, even the heathens themfelves
being judges? The religion of Mahomet feems to
be contrived to infpire men with fiercenefs and defpe-
ratenefs of refolution, and yet I do not find, .but
that generally where there hath been any equality for
number, the chridians have been fuperior to them
in valour, and have given greater indances of refolu-
tion and courage, than the Turks have done. So
that I wonder upon what grounds this objedlion hath
been taken up againd chridianity, when there is no-
thing either in the nature of this religion, or from
the
The prejudices againjl Jesus, ^c. ^999
the experience of the world, to give any tolerable
countenance to it. And furely the bed way to know
what effe6b any religion is likely to have upon the
minds of men, is to confider what effefls it hath had
m the conftant experience of mankind. There re-
mains the other two objedions, which I mentioned,
but I mull referve them to another opportunity.
SERMON' CXIX.
The prejudices againft Jesus and his
rehgion confider'd.
M A T T H. xi. 6.
'And Uejfed is he whofoevsr Jhall not he offended in me.
F
ROM thefc words I propofed to confider thefe serM,
two things. CXIX.
I. The prejudices and objedlions which the
world at firft had, and many ft ill have, againft our fermonon
blefTed Saviour and his religion. this text.
II. That it is a great happinefs to efcape the com-
mon prejudices which men are apt to entertain
againft religion.
I have confidered thofe objedions which the Jews
and heathen philofophers made againft our Savi*
OUR and his religion : and,
II. Thofe which at this day are infifted upon by
the fecret and open enemies of our religion. And I
mentioned feven, the two laft of which I fhall r^ow
fpeak to.
14 I^ 2 Sixthly,
120!: 6 The prejudices agcilnjl Jesus
SERM. Sixthly, it is objedled that there are many divi-
fionsand fadions among chriftians. This I confefs
is a great reproach and fcandal to our rehgion : but
no fuflicient argument againft it. And,
1. To lefTen and abate the force of this objedion,
it is to be confider'd, that a very great part of the
divifions that are among thofe that are call'd chri-
ftians, are about things that do not concern the
eflentials of chriflianity, and therefore they are no .
argument that chriflianity is not true, becaufe they
bring no fufpicion of doubt and uncertainty upon
the fundamentals of chriftianity, which all agree in,
though they differ in other things. *Tis true in-
deed they are very undecent, and contrary to the
nature and precepts of the chriftian religion, which
above any religion in the world does ftridly re-
quire love and unity. They take off much from the
ftrength and beauty of religion: but do by no
means deflroy the truth of it.
2. How many and great foever they may be, yet
they can with no colour of reafon be imputed to
the chriflian religion, as giving any caufe or en-
couragement to them, however by accident it may
be the occafion of them. For no man doubts but
that the beft things in the world may be perverted by
bad men, and made an occafion of a great deal of
mifchief in the world, and yet be very innocent of
all that mifchief. No man can deny but that chriftia-
nity does flridly enjoin love, and peace, and unity
among all the members of that profeiTion -, and fo
far as chriflians are fadious and unpeaceable, fo far
they are no chriflians. So that a man may as well
except againfl phiiofophy, becaufe of the differences
that were among the philofophers, and fay there was
no
and his religion conjiderd* 2oor
ho truth amone them, becaufe they were notallSERM.
cxrx
agreed in all things; as call the truth of chriftianity
in queflion, for the differences that are among
chriftians. Nay, a man might every whit as well
except againft laws and government ; becaufe, not-
with (landing them, there are frequent feditions and
rebellions, infinite fuits and controverfies occafion'd
even by the very laws : but no man was ever fo.un-
reafonable as to think this a good reafon againfl laws
and government.
3. The divifions of chriftians are fo far from being
an argument againfl chriftianity, that on the con-
trary, they are an argument that men fhpuld em-
brace chriflianity more heartily, and make more
confcience of obeying the precepts of it. And if
they did this, the greatefl part of thofe contentions
and uncharitable animofides which are among them
would prefently ceafe. If the chriftian religion were
truly entertained, and men did ferioufly mind the
precepts of it, and give up themfelves to the obe-
dience of its Jaws, differences would not be eafily
commenced, nor fo vehemently profecuted, nor fo
pertinaciouOy continued in, as they are. Mea
would not, upon every flight reafon, and little doubt
and fcruple, rend and tear the body of Chflist in
pieces, and feparate themfelves from the communion
of the church they live in, and in which they were
baptized and received their chriflianity.
If men ferioufly confider'd, and truly underflood
what they do, when they divide the church of
C H R I s T upon little fcruples and pretences, they
would hardly be able to think themfelves chriflians,
whilfl they continued in thefe unchriflian and uncha-
ritable pradices.
If
2002 7he prejudices againjl Jesus
SERM. If men would but be, or do what chridianlty re-
* quires, there would be no occafion for this objection ;
and if men will not, chriflian religion is not to be
blamed for it, but thofe that a6t 16 contrary to the
plain precepts and dire(flions of it. I proceed to
the
Seventh and lafl: objection, the vicious and wicked
lives of a great part of the profefTors of chriftianity.
This is a heavy objedlion indeed, and fuch an one,
that though we may juftly be afhamed to own the
truth of it, yet can we not have the face to deny it.
*Tis fo fad a truth, that it is enough to confound usj
and to fill all our faces with fhame and bluihing: but
yet it is an objection not fo ftrong againfl: chriftianity,
as it is fhameful to chriftians. And notwithftanding
the utmoft force of it, we have nocaufe to be'afhamed
of the gofpel of Christ ; but the gofpel of Christ
may juftly be afhamed of us. For whatever wc be,
*' the gofpel of Christ is the power of God unto
*' falvation." The natural tendency of it is to re-
form and fave men, and " the wrath of God is
*' therein revealed againft all ungodlinefs and un-
*' righteoufnefs of men, hov/ever they may detain
*' the truths of God in unrighteoufnefs,'* and not
fufter them to have their due and proper influence
upon their hearts and lives.
But that I may give a more clear and particular
anfwer to it, I defire you to attend to thele follow-
ing confiderations.
I. It cannot be denied, but that chriftianity hath
had once very great and marvellous eftedls upon the
hearts and lives of men. And for this I appeal to
the lives and manners of the primitive chriftians,
for which we have not only the teftimony of our
own
and his religion confider^d. 2003
own books and writers, but even of the adverfaries S E R M*
of our religion. What reformation chriflianity atfirft
wrought in the manners, of men, we have clear and
full tedimony, from what the apoftles wrote concern-
ing the feveral churches which they planted in fe-
vcral parts of the world. What hearty unity and
afTedion there was among chriftians ; even to that
degree, as to make men bring in their private ellates
and pofTefTions for the common fupport of their
brethren, we may read in the hiilory of the Ads of
the apoftles. The city of Corinth, by the account
which Strabo gives of it, v/as a very vicious and
luxurious place, as moft in the world ; and yet we
fee by St. Paul, what a ftrange reformation the
chriftian religion made in the lives and manners of
many of them ; i Cor. vi. 9, 10, 11. " Be not de-
*' ceivedj neither fornicators, nor adulterers, nor
" idolaters, nor effeminate, nor thieves, nor cove-
*' tous, nor drunkards, nor revilers, nor extor-
*' tioners, fhall inherit the kingdom of God. And
" fuch were fome of you : but ye are wallied, but
" ye arc fandified, but ye are juftified, in the name
" of the Lord Jesus, and by the Spirit of our
" God.". And furely it is no fmall matter to re-
claim men from fuch a profligate courfe of life. The
apoftle inftanceth in crimes and vices of the firft
rate, from which yet he tells us many were cleanfed
and purified " by the name of 'the Lord Jesus,
" and the Spirit of God ;'* that is, by the power
and efHcacy of the chriftian dodrine, together with
the co-operation of God's Holy Spirit.
After the apoftles, the ancient fathers, in their
apologies for chriftianity, give us a large account of
the great power and efficacy of the chnftian doctrine
upon
2004 ^^^ prejudices agalnjl J e s l^ s
S E R M. upon the lives and manners of men. Tertutiian tells
^^^ the Roman governors, that their prifons were full of
malefadlors, committed for fcvcral crimes •, but they
■were all heathens. De veftris femper afimt career^
*^ their prifons were thronged with criminals of their
'' own religion :" but there were no chriflians to
be found committed there for fuch crimes -, Nemo
illic chriftianusy nift hoc tantum^ &c. '* There were
*' no chriflians in their prifons, but only upon ac-
" count of their religion." Or if there were any
malefactors that had been chriflians, they left their
religion when they fell into thofe enormities. And
afterwards he adds, that if chriflians were irregular
in their lives, they were no longer accounted chri-
flians, but were banifh'd from their communion as
unworthy of it. And they appealed to the heathens,
what a fudden and flrange change chriflianity had
made in feveral of the mofl lewd, and vicious, and
debauched perfons, and what a vifible reformation
there prefently appeared in the lives of the worft of
men, after they had once entertained the chriflian
dodlrine.
And thefe teflimonies are fo much the flronger,
becaufe they are publick appeals to our adverfaries,
which it is not likely they who were fo perfecuted and
liated as the chriflians were, would have had the confi-
dence to have made, if they had not been notori-
oudy true, even the enemies themfelves being
judges.
And that they were fo, we have the confefTion of
the heathens themfelves. I fliall produce tv/o remark-
able teflimonies to this purpofe, and one of them
from the pen of one of the bitterefl enemies that the
chriflian religion ever had.
Pliny,
and his religion conjider'd, 2005*
Pliny, in his epiflle to Trajan the emperor, gives S E R M.
him an account, '' that having examined the chrifti-
*' ans, fetting afide the fuperftition of their way,
** he could find no fault ; and that this was the
*' fum of their error, that they were wont to meet
'' before day, and fing a hymn to Christ, and
'' to bind themfelves by folemn oath or facrament,
" not to any wicked purpofe, but not to fleal, nor
" rob, nor commit adultery, nor break their faith?
'' nor detain the pledge." So that it feems the
fum of their error was, to oblige themfelves in the
ilridefl manner againft the greateft vices and crimes.
Which methinks is a great teftimony from an ene-
my and a judge, one who would have been ready
to difcover their faults, and had opportunity of en-
quiring into them.
My other witnels is Julian the emperor and apo-
ftate, who in one of his epiftles tells us, '' the
" chriftians did feverely punifh fedition and im-
" piety.*' And afterwards exhorting the heathen
priefts to all offices of humanity, and efpecially alms
towards the poor; he tells them, they ought to be
more careful in this particular, and to mend this fault ;
" becaufe (fays he) the Galileans taking advantage
*' of our negled: in this kind, have very much
" ftrengthned their impiety (for fo he calls their
'' religion^ by being very intent upon thefe offices,
*' and exemplary in their charity to the poor, where-
" by they gained many over to them."
And in his 49th epiftle to Arfacius the high-
prieft of Galatia, he recommends to him, among
other means for the advancement of paganifm , the
building of hofpitals, and great liberality to the
poor, not only of their own religion, but others.
Vol, VII. 14 I " For,
2oo6 'The prejudices again]} Jesus
S i' R M. «« For, fays he, it is a fhame that the impious Ga-
l^^.^1j " hkans fhould not only maintain their own poor,
'' but ours alfo \ wherefore let us not fufFer them
*' to outdo us in this virtue." Nothing but the
force of truth could have extorted fo full an acknow-
ledgment of the great hunraiiity and charity of the
chriltians, from fo bitter an cni:my of our religion
as Julian was. If he owned it, we may be fure it
was very great and exemplary.
So that you fee that the chriflian religion had a
very great power and efficacy upon the lives and
manners of men when it firft appeared in the world.
And the true fpirit and genius of any religion, the
force of any inftitution is bed ^ttn in the primitive
effects of it -, before it be weakened and difpirited
by thofe corruptions, which in time are apt to infi-
nuate themfclves into the beft things. For all laws
and inlfitutions are commonly more vigorous, and
have greater effedls at firll, than afterwards j and the
bell things are apt in time to degenera^te and to contrad
foil and ruft. And it cannot in reafon be expeded
otherwife. So that though it be a thing to be be-
wailed, and by the greateft care and diligence to
be refilled, yet it is not fo extremely to be won-
der'd at, if chriflianity, in the fpace of fixteen hun-
dred years, hath abated much of its firfl: flrength
and- vigor.
Efpecially confidcring, there were feveral cir-
cumflances, that gave chriflianity mighty advan-
tages at firfb, efpecially the miraculous powers which
did accompany the firfl publication of the gofpel;
which muft needs be full of convidion to thofe who
iiiw the wonderful effedts of it : the extraordinary-
operation of the Spirit of God upon the minds of
men,
and his reh'giofi conjiderd, 2007
men, to difi^ofe them to the receiving of if, the SERM.
perfecuted and fuffering Hate that chriilians v/ere "'
generally in, which made thofe who embraced the
profellion to be generally ferious and in good earned
in it, and kept up a continual heat and zeal in the
minds of men for that religion which coil them io
dear, and for which they fufFer'd fo much : and the
fury of their enemies againft it, did naturally inflame
their love and kindnefs to one another •, nothing
being a greater endearment among men, than com-
mon fufierino-s in a common caufe. So long; as
chriftians were not corrupted by fccular intcreds ^
and by denying all for Christ, were free from
covetoufnefs and ambition, the great roots of all
evil, the church of Christ, " though fhe was
" black, yet Hie v/as comely, and terrible as an
" arm.y with banners ; " fhe was all this while in an
excellent pofture to refift the temptations, and fishc
againft the vices and corruptions of the world : but
after the world; broke in upon the church, and chri-
(lianity was countenanced by the powers of the
world, and watered with fecular preferments and
encouragements, no wonder if the tares began to
grow up with the wheat: then " iniquity began to
*'• abound, and the love of many began to grow
*' cold." When the fun of profperity began to fliine
upon the chriftian profeiTion, then no wonder if the
vermin bred and fv/armed every v/here. When it
grew creditable and advantageous for men to be
chriftians, this muft in all realbn m.ake a world of
hypocrites and counterfeit profeiTors.
Thefj things, I reckon, muft in reafon make a
mighty difference between the firft ages of chri-
fiianityj and thofe which have foilovv^'d fmcej and
14- I Z na
2oo8 T^ke prejudices againfl Jesus
SERM. no wonder, if the real fruits and effe6ls of religion
^^^^- in thefe leveral dates of chridianity be very unequal.
For profperity and adverfity made a wide difference
in this matter. The perfecution of any religion
naturally makes the profeflbrs of it real ; and the
profperity of it does as naturally allure and draw in
hypocrites. Befides that even the bed of men are
more corrupted by profperity than afflidlion.
But tho' chridians were bed under perfecution,
yet God did not think fit always to continue them
in that date, becaufe he would not tempt them and
tire them out with perpetual fufFerings 3 and after
he had given the world a fufficient experiment of
the power and efficacy of the chridian religion, in
maintaining and propagating it felf in defpite of all
the violence and oppofition of the world, fufficient for
ever to give reputation to it ; he then thought good
to leave it to be kept up by more humane ways,
and fuch as offer lefs violence to the nature of a
man. Being once edablifh'd and fettled in the
world, and upon equal terms of advantage with
other religion^, God left it to be fupportcd by more
ordinary means ; by pious education, and diligent
indruction, and good laws and government, with-
out miracles, and without perfecution, and without
thofe extraordinary and overpowering communica-
tions of his grace and Spirit which he afforded to
the fird ages of chridianity.
I have infided the longer upon this, that men
may fee what effefls chridianity hath had upon the
lives of men, by which we may fee the proper
nature and efficacy of it ; and withal may not won-
der fo much that it hath not the fame effedls now.
Though it be matter of great diame to us, that
they
and his religion confiderd, 2009
they are ib vaftly difproportionable to what they were S E R M,
at lirll. . ^^^^•
2. Though the difproportion be very great be-
tween the efFeds of chriftianity at firfl, and what
it hath now upon the lives of men ; yet we ought
not to deny, but it hath ftill fome good efFedls upon
mankind ; and it is our great fhame and fault that
it hath no better. If we will fpeak juftly of things,
as to the general civility of life and manners, free-
dom from tyranny, and barbaroufnefs, and cruelty,
and fome other enormous vices ; yea and as to the
exemplary piety and virtue of great numbers of par-
ticular perfbns of feveral nations, there is no com-
parifon between the general ftate of chriftendom,
and the pagan and mahometan parts of the world.
Next to chriftianity, and the law of Mofes, (which
was confined to one nation^ philofophy was the
mod likely inflrument to reform mankind that hath
been in the world ; and it had very confiderabie ef-
fedls upon fome particular perfons, both as to the
redifying of their opinions, and the reforming of
their lives : but upon the generality of mankind it
did very little in either of thefe refpeds, efpecially
as to the redlifying of the abfurd and impious opi-
nions of the people concerning God, and their fu-
perftitious worfhip of the deity. Whereas the chri-
ftian religion did univerfally, wherever it came, fet
men free from thofe grofs impieties and fuperiliti-
ons, and taught men *to worfhip the only true God
in a right manner.
Though we mufl confefs to the eternal reproach
of the chriftian religion, that the wefcern church
hath degenerated fo far, that it feems to be in a
great meafure relaps'd into the ignorance and fuper-
llition
2010 The prejudices againft Jesus
^c^rx* ^^^^^^"^ ^^ paganifm; out of which degeneracy, that
God hath refcued us, we have infinite caufe to adore
his goodnefs, fo we have all the reafon in the world
to dread and detefl: a return into this fpiritual Egypt,
this houfc of darkncfs and bondao;e, and the brinsi-
ing of our necks again under " that yoke, which
*' neither we nor our flithers were able to bear."
So that you fee that there are dill very confiderable
effcds of the chriflian religion in the world, yea and I
doubt not but in thofe places v/here it is moll cor-
rupted and degenerated *, becaufe they flill retain the
eflential dodrines of chriftianity, which have not
quite loft their force, notwithftanding the many er-
rors and corruptions that are mixt with them. And
as God knows, and every man fees it, that the ge-
nerality of chriftians ?.re very bad, notwithftanding
all the influence of that excellent religion which
they profeis \ yet I think it is very evident, men
would be much worfe without it. For though v<^ry
many who have entertained the principles of chriftiani-
ty are very wicked in their lives \ yet many are other-
wife : and thofe that are bad have this advantage by
their religion, that it is in its nature apt to re-
duce and recover men from a wicked courfe, and
fometimes does : whereas the cafe of thofe perfons
would have been defperate, were it not for thofe
principles of religion which were implanted in them
by chriftian education, and though they were/ long
fupprefs'd, yet did at laft awaken thcin to a confi-
deration of their condition, and proved the happy
means of their recovery.
3. I will not deny but there are fome perfons as
bad, nay perhaps worfe, that have been bred up
in the chriftian religion, than are commonly to be
found
mid his religion cciifider'd, son
found In the darknefs of paganifm ; for the corrup- S E R M.
tion of the beil things is the vvorfl, and thofe who
have refilled fo great a light as that of the gofpel
is, are like to prove the moil defperately wicked of all
others. There is nothing that men make worfe ufe of,
than of light and liberty, two of the heft and mod
pleafant things in the world. Knowledge is many times
abufed to the worll purpofe, and liberty into licen-
tioufnefs and fedition -, and yet no man for all that
thinks ignorance defirable, or Vv^ould wifh a perpe-
tual night and darknefs to the world ; and conclude
from the inconveniencies of abufed liberty, that the
beil (late of things would be, that the generality of
mankind fhould be all fiaves to a few, and be
perpetually chained to the oar, or condemned to
the mines.
There are many times as bad confequences of good
things, as of bad : but yet there is a great difference
between good and bad for all that. As knowledge
and liberty, fo likewife the chridian religion is a
great happinefs to the world in general, though fome
are fo unhappy as to be the worfe for it ; not be-
caufe religion is bad, but becaufe they are io,
4. If religion be a matter of mens free choice, it
is not to be expeded that it Ihould neceffarily and
conflandy have its effedls upon men ; for it works
upon us not by way of force or natural ne-
ceflity, but of moral perfuafion. If religion, and
the grace of God which goes along with it, did
force men to be good and virtuous, and no mun
could be fo unlefs he were thus violendy forced,
then it would be no virtue in any man to be good,
nor any crime and fault to be otherwife. For then
the reafon why fome men were good, would be be-
caufe
^012 ^ht' prejudices againjl Jesus
S E R M. caufe they could not help it ; and others bad, becaufc
CXix. |.j^g grtice of God did not make them io whether
they would or not.
But religion does not thus work upon men. It
directs men to their duty by the fliorteil and plained
precepts of a good life \ it perfuades men to the
obedience of thefe precepts, by the promifes of eter-
nal happinefs, and the thrcatnings of eternal m.ifery
in cafe of obftinate difobedience ; it offers us the af-
fiilaiice of God's Holy Spirit, to help our
weaknefs, and enable us to that, for which " we are
*' not fuffiicient of ourfelves:" but there is nothing
of violence or neceffity in all this. After all,
^men may dilobey thefe precepts, and not be per-
fuaded by thefe arguments, may not make ufe of
this grace which God offers, may " quench and re-
«^ fifl: the Holy Ghost, and rejedl the counfel of
*' God againft themfelves." And the cafe being
thus, it is no wonder, if the temptations of this pre-
fent world prevail upon the vicious inclinations of
men againft their duty, and their true intereft ; and
coniequentlyifthe motives and arguments of the chri-
llian religion have not a conftant and certain effed:
upon a great part of mankind. Not but that chri.
ftianity is apt to bring men to goodnefs \ but fome
are fo obflinately bad, as not to be wrought upon
by the moft powerful confiderations it can offer to
them.
5, It cannot be denied, but that chriftianity is as
well framed to make men good, as any religion can
be imagined to be -, and therefore wherever the fault
be, it cannot be in the chriftian religion, that we
are not good. So that the bad lives of chriftians
are no fufRcient objedion either againft the truth or
good-
and his religion confider'd. 2013
goodnefs of the chriftian dodrine. Befides the con- ^^^^j^'
firmation that was given to it by miracles, the excel-
lency of the do6lrine, and its proper tendency to
make men holy and virtuous, are a plain evidence
of its divine and heavenly original. And furely the
goodnefs of any religion confifts in the fufficiency of
its precepts to dired: men to their duty ; in the force
of its arguments to perfuade men to it ; and the
luitablenefs of its aids and helps to enable us to the
difcharge and performance of it. And all thofe ad-
vantages the chriftian religion hath above any religion
or inftitution that ever was in the world. The rea-
fonable and plain rules of a good life are no where
fo perfedly colled ed, as in the difcourfes of our
bleffcd Saviour and his apoftles. No religion
ever gave men fo full afTurance of the mighty re-
wards and punifhments of another world ; nor fuch
gracious promifes of divine afllllance, and fuch evi*
dence of it, efpccially in the piety, and virtue, and
patience, and felf-denial of the primitive chrifti-r
ans, as the dodrine of God our Saviour hath
done, " which teacheth men to deny ungodlinefs
*' and worldly lufts, and to live ibberly, and righte-
'' oufly, and godly in this prefent world, in con-
*' templation of the bleflfed hope and the glori-
*' ous appearance of the great God, and our Sa-
" viouR Jesus Christ; who gave himfelf for
'' us, that he might redeem us from all iniqui-
** ty, and purify to himfelf a peculiar people zea-
" lous of good works."
6. and laftly, after all that hath or can be faid, ic
muft be acknowledged, and ought fadly to be la-
mented by us, that the wicked lives of chriftians are
a marvellous fcandal and reproach to our holy reli-
VoL. VII, 14 K gion^
4.
2014 ^^'<^ prejudices again jl Jesus
SERM. Orion, and a C!,rcat obftacle to the fpreadinp- oF it
^_^ J^j in the world, and a real objedion againft it to
prejudiced perfons, with whom it doth juflly bring
into doubt the goodnefs and efficacy of the inflitu-
tion it felf, to fee how little efFed it hath upon the
hearts and lives of men. It is hard for a man to
maintain the reputation of an excellent mailer in any
kind, when all the world {tt%^ that mod of his
fcholars prove dunces. Whatever commendation
may be given to any art or fcience, men will que-
llion the truth and reality of it, when they fee the
greateft part of thofe who profefs it, not able to do
any thing anfwerable to it. The chriftian religion
pretends to be an art of fcrving God more decently
and devoutly, and of living better than other men ♦,
but if it be fb, why do not the profeflbrs of this
excellent religion fhew the force and virtue of it in
their lives? and though I have fufficiently fhewn,
that this is not enough to overthrow the truth and
difparage the excellency of the chriftian dodlrine ;
yet it will certainly go a great way with prejudiced
perlbns, and it cannot be expeded otherwife.
So that we have infinite reafon to be afhamed,
that there is fo plain a contrariety between the laws
of chriftianity, and the lives of the greateft part of
chriftians \ fo notorious and palpable a difference be-
tween the religion that is in the bible, and that which
is to be fecn and read in \!\\t converfations of men.
"Who that looks upon the manners of the prefent
age, could believe, (if he did not know itj that the
holy and pure dodlrine of the chriftian religion had
ever been fo much as heard, much M^ pretended to
be entertained and believed among us ? nay among
thofe who feem to make a more icrious profeffion
of
mid his religion confider'd. 2015
of religion, when wc confider how flrangely theySERM
allow themfelves in malice and envy, in paiTion and
anger, and uncharitable cenfures, and evil fpeak-
ing, in fierce contentions and animofities ; who would
believe that the great inftrument of thefe mens re-
ligion, I mean the holy bible, by which they pro-
fefs to regulate and govern their lives, were full of
plain and ftrid precepts of love and kindnefs, of
charity and peace, and did a hundred times with all
imaginable feverity, and under pain of forfeiting
the kingdom of God, forbid malice and envy, and
revenge, and evil fpeaking, and rafli and unchari-
table cenfures, and tell us fo plainly that the chridian
religion obligeth men " to put off all thefe i" and
that " if any man feem to be religious and bridleth
'' not his tongue^ that man's religion is vain ?" do
men read and hear thefe things every day, and pro-
fels to believe them to be the truths of God, and
yet live as if they were verily pcrfuaded they were
falfe? what can we conclude from hence, but either
that this is not chriflianity, or the greatefl part of us
are no chriftians ?
So that if one of the apoftles or primitive chri-
ftians fhould rife from the dead, and converfe among
us, how would he wonder to fee the face and com-
plexion of chriflianity alter'd from what it was in
their days ; and were it not for the name and title
which we bear, would fooner guefs us to be any
thing than chriftians?
So that upon the whole matter, there is no way
to quit our felves of this objection, and to wafh away
the reproach of it, but to mend and reform our
lives. 'Till this be done, it is unavoidable, but the
vicious manners of men will aifecl our religion with
14 K 2 obloquy
20 1 6 The prejudices againfi Jesus
Oc^X^' ^^^o^^^y ^'^^ reproach, and derive an ill conceit and
opinion of it into the minds of men. And I cannot
fee how Christianity can ever gain much ground in
the world, 'till it be better adorned and recommend-
ed by the profefTors of it. Nay we have jufl caufe
to fear, that if God do not raife up fome great and
eminent inftruments to awaken the world out of this
ftupid lethargy, that chriftianity will every day de-
cline, and the world will in a fhort fpace be over-
run with atheifm and infidelity. For vice, and fu-
perftition, and enthufiafm, which are the reigning
difeafes of chriflendom, when they have run their
courfe, and finifh'd their circle, do all naturally end,
and meet in atheifm. And then it will be time for
the great judge of the world to appear, and effec-
tually to convince men of that, which they would
not be perfuaded to believe by any other means.
And of this our Saviour hath given us a terrible
and fearful intimation in that queftion of his ;
*« when the fon of man comes, fhall he find faith
«* upon earth?" our Saviour hath not pofitively
affirmed it, and God grant that we may not make
it, and find it true.
And thus I have, by God's afTiflance, given the
bed fatisfa6]:ion I could, to the miOfl material excep-
tions I have met with agalnft our blellcd Saviour
and his religion. The
lid thing remains briefiy to be fpoken to, viz.
how happy a thing it is to efcape the common preju-
dices which men are apt to entertain againfi religion,
«' bleifed is he whofoever fhall not be oftcnded in
«« me." And this will appear if v/e confider thefe
three or four things.
Firft, that prejudice does many times fway and
bias
CXIX.
and his religion confiderd, 2017
bias men againft the plained and clearefl: truths. WeS E R M.
fee in daily experience, what a falfe bias prejudice
puts upon mens underftandings. Men that are edu-
cated in the grofleft errors and fuperftitions, how
hard it is to convince them that they arc in a wrong
way ! and with what difficulty are they perfuaded of
their miftake! nay they have hardly the patience
to be told they are in an error, much lefs to confider
what may be ofFer'd againft it. How do the pai^
fions and lufts of men blind them and lead them
afide from the truth, and incline them to that fide
of the queftion which is mod favourable to their lufts
and interefts ? how partially do men lean to that part
which makes moft for their advantage, though all
the reafon in the world lie on the other fide ?
Now ignorance and mifiake are a great fiavery of
the underftanding, if there were no worfe confe-
quences of our errors : and therefore our Saviour
fays excellently, that the truth makes men free ;
*' ye ftiall know the truth, and the truth ftiall make
" you free."
Secondly, prejudice does not only bias men againft
the plaincft truths, but in matters of greateft con-
cernment, in things that concern the honour of
God, and the good of others, and our own welfare
and happinefs. Prejudices againft religion occafion
miftakes of the higheft nature, and may lead men to
fuperftition and idolatry, and to all manner of im-
piety, nay many times to atheifm and infidelity.
The prejudices againft the dodrine of our Saviour
are of another concernment than the prejudices
which men have againft the writers of natural philo-
fophy or eloquence, or any other humane art or
'fcience. If a man's prejudice make him err in thele
matters
20 1 8 The prejudices againft Jesus
matters, the thing Is of no great moment: but the
bufinefs of religion is a matter of the greatcft and
weightieft concernment to mankind.
Thirdly, the confequences of mens prejudices in
thefe things prove many times fatal and deftrudlive
to them. Men may upon unreafonable prejudices
*' rejed the counfcl of God againft themfclves," as
it is faid of the chief prieftsand pharifees among the
Tews. Men may oppofe the truth fo obftinately and
perverfly, as to be " fighters againft God," and to
bring certain ruin and *' fwift deftrudion upon
«' themfelves," both in this world, and the other;
as the Jews did, who by oppofing the do6lrine of
the gofpel, and perfecuting our Saviour and his
difciples, " fiird up the meafure of their fins, 'till
*' wrath came upon them to the uttermoft." It is
eafy to entertain prejudices againft religion, and by
confidering only the wrong fide of things, to fortify
our prejudices to fuch a degree, and entrench our
felves fo ftrongly in our errors, that the plaineft and
moft convincing truths fhall not be able to have
any accefs to us, or make any impreiTion upon
us: but all this while we do in truth under-
mine our own happinefs, and are fecretly work-
ing our own ruin ; and while we think we are op-
pofing an enemy, we are deftroying our felves \
«< for who hath hardenM himfelf againft God" and
his truth, *' and profpered ? ' The principles of reii-
o-ion area firm and immoveable rock, againft which
the more violently wc dafti our felves, the more
miferably we fhall be fplit and fhattcr'd. Our
blefled Saviour and his religion have been to
many, and are to this day, *' a ftone of ftumbling,
'* and a rock of ofi'ence," but he himfelf hath told
and his religion confider'd, 20 1 9
us what fhallbe the fate of thofe who are offended ^^^^^^X^'
him; " whofoever fhall fall on this ilone, fliall be
*' broken; but upon whomfcever it fhall fall, it fhall
'' grind him to powder.'* And therefore well might
he fay here in the text, " bleiTed is he whofoever
'' fhall not be offended in me."
Fourthly, there are but few in comparifon, who
have the happinefs to efcape and overcome the com-
mon prejudices which men are apt to entertain againfl
religion. Thus to be fure it was when chriflianity
firft appeared in the w'orld : and though among us
tiie great prejudice of education be removed ; yet
there are ftill many, v/ho upon one account or
other are prejudiced againft religion, at leafl fo
far, as not to yield to the power of it in their lives.
Few men are fo impartial in confidering things, as
not to be fwayed by the intereft of their lufls and
pafTions, as to keep the balance of their judgments
even, and to fuifer nothing but truth and reafon to
weigh with them. We generally pretend to be
" pilgrims and ftrangers in the world," and to be
all travelling towards heaven : but few of us have the
indifferency of travellers ; who are not concern'd to
find out the faired and the eafiefl way, but to know
which is the right way, and to go in it. Thus it
fhould be with us, our end Ihould always be in our
eye, and we fhould choofe our way only with refpe6fc
to that; not confidering our inclination fo much as
our defign ; nor choofing thofe principles for the go-
vernment of our lives, which are mofl agreeable to
our prefent defires, but thofe which will mod cer-
tainly bring us to happinefs at the laft ; and
that I am fure the principles of the chriftian reli-
gion, firmly believed and pradifed by us, will do.
Let
2020 ^he prejudices againjl Jesus
^OC^Y^* ^'^^ "^ ^^^^" ^^ perfuaded by all that hath been
faid upon this argument, to a firm belief of the
chritlian dodlrine. I hope you are in fome mea-
fure fatisfied, that the obje6tions againft it are not
fuch, as ought much to move a wife and confide-
rate man. If we beHeve that God hath taken fo
much care of mankind, as to make any certain reve-
lation of his will to them, and of the way to eter-
nal happinefs ; let us next confider, whether any
religion in the world can come in competition
with the chriflian, and with half that reafon pre-
tend to be from God, that chriflian ity is able
to produce for it felF, whether we confider the
things to be believed or the duties to be pradlifed,
or the motives or arguments to the pra£lice of
thofe duties, or the divine confirmation that is
given to the whole. And if we be thus perfuaded
concerning it, let us refolve to live up to the laws
and rules of this holy religion. Our belief of it
fignifies nothing without the fruits and effedls of a
good life. And if this were once refolved upon,
the difiiculty of believing would ceafe \ for the
true reafon why men are unwilling to believe the
truths of the gofpel, is becaufe they are loth to put
them in practice. " Every one that doth evil,
*' hateth the light." The true ground of mens
prejudice againfl the chriflian dodrine, is becaufe they
have no mind to obey it ; and when all is done, the
great objedlion that lies at the bottom of mens minds
againfl it, is, that it is an enemy to their lufts, and they
cannot profefs to believe it without condemning them-
felves, for not complying with it in their lives and
pradice.
SERMON
[ 2021 ]
SERMON CXX.
Jesus the S o n of God, prov'd by
his refiirredicn.
R O M. i. 4.
And declared to be the Son gF God, with pzver^ ac-
cording to the^viiKii: of holinefs^ hy the refurre^ion
from the dead,
T. Paul in the beginning of this epiftle ^ac- 3 ^ p^ ]vr,
cording to his cuflom in the red) ililes him- CXX.
lelf an apoftle, particularly call'd, arid fet
apart by God, for the preaching of the gofpcl ; the
main fubjedt whereof was, " Jesus Chris*t our
" Lord *," who as he was,according to his divine na-
ture, ^' the eternal Son of God i" fo according to
his humane nature, he was not only " the fon of
*' man,'* but aifo " the Son of God." " Accord-
*' ing to the flefh" (that is, the v/eaknefs, and frail-
ty, and mortality of this humane nature) " he was
*' the fon of David," that is, of his poftcrity by
his mother, who was of that houfe and line.
" Made of the feed of David, according to the
" flefh," ver. 3. " But according to the Spirit of
" holinefsi" (that is^ in regard of that divine power
of the Holy Ghost, which was manifeded in him,
efpecially in his refurre^fcion from the dead) " he
«^ was demonftrated to be the Son of God ;" even
according to his humane nature ; " declared to be
«« the Son of God, with power, according to the
*^ Spirit of holinefs, by the refurredlion from the
*' dead.''
Vol. VIL 14 1. Ail
4*
2022 ]esv s tjbe S OS of Go Dy
S E R M. All the difficulty in the words is concerning the
^^^^ meaning of this phrafe of Christ's being" declared
^' to be the Son of God:" the word is o^:^sv1©',
which moft frequentlv in fcripture does Tignify,
" predcUinated, decreed, determined i"^but like-
wile fignifics, that which is " defined, declared,
*' demiOii It rated, put out of all doubt and contro-
*' verfy." And in this fenfe our tranflation^
rer,d:!rs it, as if the apoitlc had faid, that our
LoviD Jasus Christ, though according to the
frailty and weakncfs of his humane nature, he was
of the feed of David ; yet in refped of that divine
power of the Holy Ghost, which manifcfted it-
felf in him, efpecially in his refurrefbion from the
dead, he was ^' declared to be the Son of God, with
** power," that is, mightily, powerfully demonflratcd
to be fo; fo as to put the matter out of difpute
znd conrrovcriy.
And eherefore following our own tranflation, I fhall
handle tiie words in this fcnfe, as containing this pro-
pofition in them : " that the refurrection of our
^' Lord Jesus Christ from the dead, by the Ho-
<^' LY Gkost, is a powerful dcmonftration that he
^' was the Son of God.'-
And it will conduce very much to the clearing
of Hi is propofition to confider thele two things.
F:rlt, upon what account Christ, as man, is faicj
to be '' the SoM of God."
Secondly, in what fenfe he is faid to be '' de-
^' clarcd to be the Son of God, by his refurredlion
f from the dead." The confideration of thefe two
particulars will tully clear this propofition, and the;
apoilk's meaning in ita
-•• Firft,
pfoifd by his refurreStion, 2023
FirdjUpon what account Ch rist, ds a Pxiin, is faid 3 E R M.
to be " the Son of God." And for our rigiit appre-
henfion of this matter, it is very well worthy ourobfer-
vation, that Christ, as man, is no wherein fcripture
faid to be*" the Son of God," but with relation to
the divine power of the Holy Ghost, fome way or
other eminently manifefted in him ; 1 fay the divine
power of the Holy Ghost, as the lord and giver
of life, as he is called in the a icient creeds of the
chriftian church. For as men are naturally faid to
be the children of thoie from whom they receive
their life and being; lb Christ, as man, is faid to
be " the Son of God^^' becaufe he had life com-
municated to him, from the Father, by an im-
mediate power of the Spirit of God, or the Holy
Ghost, Firil at his conception, which was by the
Holy Ghost. The conception of our bkiTt^d
Saviour was an immediate a6l of the power
of the Holy Ghost, overfhadowing, as the fcripture
exprefleth it, the bJefTed mother of our Lord :
and then at his refurredion, when after his dt^xth^
he was, by the operation of the Holy Ghost, railed
to life again. "
Now upon thefe two accounts only, Christ as
man is faid in fcripture to be ^^ the Son of God.'*
He was really fo upon account of his conception ;
but this was fecret and invifible: but moil eminent-
ly and remarkably lb, upon account of his refurrec-
tion, which v/as open and vifible to all.
I. Upon account of his conception by the power of
the Holy Ghost. Tliat upon this account he was called
" the Son of God," St. Luke moil exprefly tells us,
Luke i. 35. where the angel tells the virgin Mary, that
f' thetJoLY Ghost fhould come upon h^r-, and the
14 L 2 *' power
2024 Jesus the Son of God,
S K R M. «f power of the highefl fhould overfhadow her, and
' therefore that holy thing, which lliould be born
" of her, lliould be called the Son of God.*' And
this our Saviour means by " the Father's fandi-
** fying him, and fending him into the world ;'* for
which reafon he (Iiys he might juilly call himfelf the
Son of Got), John x. 35, 36. " If he call them
*' gods, unto whom the word of God came, and
*' the fcripture cannot be broken : fay ye of him,
" whom the Father hath fandified, and fent into
" the world, thou blafphemeft, becaufe 1 faid I am
" the Son of God ? " if there had been no other
reafon, this had been fufficient to have given him the
title of the Son of God, that he was brought into
the world by the fancftincation, or divine power of
the Holy Ghost.
2. Christ is alfo faid in fcripture to be the Son
of God, and to be declared to be fo upon account of
*^ his refurredion from the dead," by the power
of the Holy Ghost. His refurredion from the
dead, is here in the text afcribed to " the Spirit
*' of holinefs, or the Holy Ghost." And fo in
other places of fcripture, Rom. viii. 11. "If
*' the Spirit of him that raifed up Jesus from
'^ the dead, dwell in you:'* and, i Pet. iii. 18.
*' Being put to death in the flefli : but quickned in
*' the Spirit ;'* that is, he fuffered in that frail
mortal nature which he afTumed j but was raifed again
by the power of the Holy Ghost, of the Spirit
of God which refided in him. And upon this ac-
count he is exprefly laid in fcripture to be the Son
of God. Pfal. ii. 7. " I will declare the decree ;
*' the Lord hath faid unto me, thou art my Son,
\\ this day have I begotten thecj" to which per-
haps
provd hy his refurre6iion. 202^
haps the apoftle alludes here in the text, whenheSERM.
fays that " Christ was decreed to be the Son of ,^^^^r;^
" God by his refurredion from the dead." To be
fore thefe words, *' this d..y iiave I begotten thee,'*
St. Paul exprefly tells us were accompli lli'd in the
refurredion of Christ; as if God by raifing him
from the dead, had begotten him, and decreed him
to be his Son." Adls xii. 32, ^^. «' And we de-
*' clare unto you glad tidings^ how that the promife
" which was made unto the fathers, God hath ful-
" filled the fame unto their children, in that he hath
*' raifed up Jlsus again, as it is alfo written in the
'^ fecond pfalm, thou art my S0N5 this day have I
'« begotten thee."
He was the Son of God before, as he was conceived
by the Holy Ghost ; but this was fccret and invi-
fible, and known only to the mother of our Lord:
and therefore God thought 6.t to give a publickand
vifible demonftration of it, fo as to put the matter
out of all queftion, he declared him in a powerful
manner to be his Son, by giving him a new life
after death, by raifing him from the dead ; and by
this new and eminent teftimony given to him, de-
clared him again to be his Son, and confirmed the
title which was given him before upon a true, but
more fecret account, of his being conceived by the
Holy Ghost.
And as our Saviour is faid to be the Son of God
upon this twofold account, of his conception by
the Holy Ghost, and his refurredtion to life by
the Spirit of God: fo the fcripture (which does
folicitoufly purfue a refemblajice and conformity be-
tween Christ and chriftians) does likewife upon
a twofold account (anfwerable to our Saviour's
birth
2026 Jesus tbe So n of G od,
SERM. birth and refurrecftidn) call true believers and chri-
^^"^ Itiuns, " the children oi God ," viz. upon account
of their regt^nerution or new birth, by the opera-
tion ot the SpuvIT of God-, and upon account of
their refurredion to eternal life, by the power of the
fame Spirit.
Upon account of our regeneration and becoming
chriltians by the power and operation of the K)ly
Spirit of God upon our minds, we are faid to
be the children of God, as being regenerated and
born again by the Holy Spirit of God. And
this is our nrfl: adoption. And for this reafon the
Spirit of God conferred upon chriilians at their
baptifm, and dwelling and refiding in them after-
wards, is called " the Spirit of adoption-,"^ Rom.
viii. 15 "Ye have received the Spirit of adop-
*' tion, whereby you cry abba Father •," and Gal.
iv. 5, 6. believers are faid to " receive the adop-
*' tion of fonsj God having fent forth the Spi-
*' RiT of his Son into their hearts, crying abba
*' Father •," that is, all chriftians, for as much
as they are regenerated by the Hjly Spirit of
God, and having the Spirit oI God dwelling in
them, may with confidence call God Father, and
look upon themfelves as his children. So the apoflie
tells us, Rom. viii. 14. " That as many as are led
" (or aded) by the Spirit of God, are the fons
*' God."
But though we are faid to be the children of God
upon account of our regeneration, and the Holy
Spirit of God dv/elling and refiding in chriRians;
yet we are eminently fo, upon account of our refur-
re6lion to eternal life, by the mighty power of God's
Spirit. This is our final adoption and the confum-
matioa
frovd by his refurreBion. 2027
mation of it; and therefore Rom. viii. 21. this isSERM,
(JXX
called " the glorious liberty of the fons of God,"
becaufe by this we are for ever " delivered from the
^' bondage of corruption ;" and by way of emi-
ncncy, " . the adoption, viz. the redemption of our
'' bodies."
We are indeed " the fons of God " before, upon
account of the regenerating and fandifying virtue
of the Hoi.Y Gh ;ST ; but finally and chiefly upoa
account of our rciurredion by the power of the di-
vine Spirit. So St. John tells us, that then we
fhall be declared to be ' the fons of God," after
another manner than we are now: i John iii. i,
" Bv.^hold what manner of love the Father hath
*' bellowed upon us, that we fhould be called the
" fons of GoD."'^ Now we are the fons ot God,'*
(that is, our adoption is begun in our regeneration
and fandlificarion) " but it doth not yet appear what
" we fhall be ♦," we fhall be much more eminently
fo at the rellirredion. "^ We knoH', that Vv^hcn he
*' fhair appear, we fhall be like him."
But the mofi exprefs and remarkable text to this
purpofe, is, Luke xx. 36. where good men, after the
refurredtion, are for this reafon laid to be " the
" children of God," becaufe they are " the chil-
*' dren of the refurreflion." " But they who fhall
" be accounted worthy to obtain that world, and
^' the refurredion from the dead, neither marry nor
*' are given in marriage, neither can they die any
" more -, for they are equal to the angels, and are
*^* the children of God, being the children of the
*' refurredion." For this reafon they are fiid to
be " the chi.dren of God," becaufe they are raifed
by him to a new life \ and to be made partakers of
that
cxx.
2028 Jesus /Z'^Son of Go Tf,
SERM. that which is promifcd to them, and refcrved for
them. For that all arc railed by the power of
God, out of the dull of the earth, are not there-
fore '* the children of God ;" but only they that
have part in the bldletl relurredion to eternal life,
and " do inherit the kingdom prepared for them."
Not thole who are railed to a perpetual death, and
the " refurredion of condemnation." Thefe are
not " the children of God ;" but " the children
*' of wrath," and *' the children of perdition.'*
But the refurredlion of thejuft, is the full and linal
declaration, that we are " the children of God ," not
only becaufe we are reflored to a new life, but be-
caufc at the refurredlion, we are admitted to the full
poireffion of that blefled inheritance which is pur-
chafed for us, and promifed to us.
And the Spirit of God which is conferred upon
believers in their reg^jneration, and afterwards dwells
and refides in them, is the pledge and earned of our
final adoption, by our refurrc(5lion to eternal Yi^t ;
and upon this account, and no other, is faid to be
the earned of our future inheritance, and the feal
and confirmation of it. Eph. i. 13. *' In whom
*' alfo, after that ye believed, ye were fcaled by the
*' Holy Spirit of promife, which is the earned
" of our inheritance, until the redemption of the
*' purchafed pofiefrion-," that is, the Holy Spirit
of God which chridians were made partakers of,
upon their fincere belief of the chridian religion, is
the feal and earned of our refurredion to eternal
life -, as the apodlc plainly tells us, in that remar-
kable text i Rom. viii. 11. " If the Spirit of
*' him that raifed up Jesus from the dead dwell in
^.^ you, he that raifed up Christ from the dead,
" diail
prov'd by his refurreBion, 202^
^'^ fLall alfo quicken your mortal bodies, by his S ER M.
•*^ Spirit that dwelleth in you."
I have been the longer upon this, becaufe it ferves
fully to explain to us thofe obfcure phrafes, of " the
*' feal and earned, and firfl-fruits of the Spirit,'*
which many have miftaken to import fome particu-
lar and fpiritual revelation or impreflion upon the
minds of good men, affuring them of their falva-
tion. Whereas the apoftle intended no more by
them, but that the Spirit of God which dwells
in believers, enabling them " to mortify the deeds
«' of the flefh, and to bring forth the fruits of the
*' Spirit," is a pledge and earned to us, of a blelTed
refurredion to eternal li/e by the power of the
Spirit of God which now dwells in us, and is the
fame Spirit which raifed up Jesus from the dead*
And in this chapter, the Spirit of God is faid,
ver. 16. " to bear witnefs to our fpirits," that is
to affure our minds, " that we are the children of
'^ God ;" that is, that we are his children now, and
confequently heirs of a glorious refurredlion to eter-
nal life : for fo it follows in the next words, '' and
*' if children, then heirs, heirs of God, and joint
*' heirs with Christ; if fo be that we fuffer with
*^ him, that we may alfo be glorified together.'*
And this being glorified together with Christ at
the refurreclion, he calls, ver. 19. " the manlfeda-
'« tion of the fons of God." Thus you fee how in
conformity to the Son of God, our elder brother,
we are faid to be the fons of God, becaufe we are
now regenerated, and fhall at the lad day be raifed
up to eternal life, by the power of the Spirit of
God. I proceed to the
Vol. VI L 14 M SeconcJ
4-
2030 Jesvs the Son of Go Dy
'S^J^' Second thing I propounded to fpeak to, for the
clearing of thefe words, namely, in what fenfe
Christ isfaid to be " declared, or demonftrated to
*' be the Son of God by his refurredtion from the
'' dead." By which the apoflle means thefe two
things.
1. That by his refurrcdion from the dead he was
approved by God to be the true Messias, and vin-
dicated to the world from all fufpicion of being a
deceiver and impoftor. And confequently in the
2. Place, that hereby God gave teftimony to the
truth and divinity of his dodlrine.
I. By his refurredion from the dead, he was ap-
proved by God to be the true Messias, foretold
by the prophets, and expedled at that time by the
Jews, and fufficiently vindicated to the world to be
no deceiver and impoftor.
And for our fuller underftanding of this, we are
to confider thefe two things.
(i.) What the apprehenfions and expectations of
the ^ews were concerning the Messias. And
(2.) What the many crimes were which they laid
to our Saviour's charge, and for which they con-
demned him.
(i.) What the apprehenfions and expedations of
the Jews were concerning the Messias. And it is
VLx plain from the evangelical hiftory, that diey
generally apprehended thefe two things of him : that
the Messias was to be " the Son of God, and the
" king of Ifrael j" and therefore that our Saviour
by affirming himfelf to be the Messias, did call
himfelf *' the Son of God, and the king of Ifrael. "
John i. 41. Andrew tells his brother Simon, " we
*' have found the Messias;" ver. 45, Philip tells
Natha-
prov'd by his refurrcBion, ^©3 r
Ncithanael, " we have found him, of whom MofesSERM.
• • cxx
*' in the law, and the prophets did writer" that is,,
the Messias. ver. 49. Nathanael upon difcourfe
with our Saviour, being convinced that he was
the Messias, owns him in thefe terms; " Rabbi,
*' thou art the Son of God, thou art the king of
" Ifrael." John vi. 6g, Peter declares his belief that
he was the Christ, or the MbSsiAs, in thefe
words, *' we beheve and are fure that thou art the
" Son of the living God." This appears likewife
from the high-prieft's queftion to him, Matth. xxvi.
63. *' Art thou the Christ, (that is, the Messias)
" the Son of the living God •," or as is it in St,
Mark, " the Son of the bleffed ;" compared with
Pilate's queftion, " art thou the king of the Jews?"
and when he was upon the crofs, fome reviled him
under the notion of the Son of God, Matth. xxvii.
40. " If thou be the Son of God, come down from
*' the crofs:" others under the notion of " the
*' king of Ifrael," ver. 42. " If he be the king of
" Ifrael, Jet him come down from the crofs." Fx^om
all which it is plain that the Jews expeded and
believed, that the true Messias was to be the Son
of God, and the king of Ifrael; and whoever was
not fo, was a deceiver and impoftor. But our Sa-
viouR affirmed himfelf to be the true Messias, and
the Son of God. Now God by raifing him from
the dead, did abundantly vindicate him to the
world, from all fufpicion of impofture ; and gave
teftimony to him, that he was all that he faid of
himfelf, viz. " the true Messias, and the Son of
*' God."
Which will further appear, if we confider, (2dly,)
what were the crimes ^which the Jews laid to our
14 M 2 Sa-
2032 Jesus the Son of God,
SE R M. Saviour's charo;e, and for which they condemned
,^^^_V^ . him ; and they were mainly thefe two, that by
giving himfelf to be the Messias, he made him-
felf " king of Ifrael, and the Son of God." Of
the firft of thefe they accufed him to Pilate, hoping
by this accufation to make him guilty of fedition
againft the Roman government j for faying, that he
was " the king of Ifrael.'\ Of the other they ac-
cufed him to the chief prieds, as being guilty of
blafphemy, in that not being the Messias, he
caird himfelf '' the Son of God." And upon this
they laid the main ftrefs, as being a thing that
would condemn him by their law. They charged
him with this in his life-time, as appears by thofe
words of our Saviour, John x. 2^. '* Say ye^uof
^' him whom the Father hath fandtified, and fent
*' into the world, thou blafphemeft, becaufe I faid
*' I am the Son of God ?" And when he was ar-
raigned before the chief priefts, they accufed him
of this, and he owning this charge, '' thathecall'd
*' himfelf the Son of God,'* upon this they judged
him guilty of death. Matth. xxvi. 6^^ 66, '' Then
'' the high priefl: rent his clothes, and faid, he hath
'* fpoken blafphemy, what further need have we of
*' witnefs ? behold, now ye have heard his blafphe-
'^ my. What think ye .? they anfwered, he is guilty
*^ of death." And when Pilate told them, that he
found no fault in him, they ftill inftance in this as
his crime, John xlx. 7. " We have a law, and by
*' our law he ought to die, becaufe he made himfelf
t' the Son of God."
Now this being the crime which was charged up-
on him, and for which he was crucified, and put to
death 5 God, by raifing him from the dead, and
taking
proved by his refur region. 2033
taking him up into heaven, gave teftimony to him, S E R M
that be was no impoftor, and that he did not vainly
arrogate to himfelf to be the Messias, and the Son
of God. God by raifing him from the dead, by
the power of the Holy Ghost, gave a mighty
demonftration to him, that he was the Son of God.
For which reafon he is faid by the apoftle, i Tim.
iii. 16. to be " juftified by the Spirit." The
Spirit gave teftimony to him at his baptifm, and
by the mighty works that appeared in him in his
life-time ; but he was mod eminently and remarkably
" juftified by the Holy Ghost, by his refurredlion
" from the dead ;" God hereby bearing him wit-
nefs, that he was unjuftly condemned, and that he
afTumed nothing to himfelf, but what of right did
belong to him, when he faid he was the Messias,
and the Son of God. For how could a man that
was condemned to die for calling himfelf the Son of
God, be more remarkably vindicated, and more
clearly proved to be fb, than by being raifed from
the dead, by the power of God ^
And, 2dly, God did confequently hereby give
teftimony to the truth and divinity of our Saviour's
dodrine. Being proved by his refurre6lion to be
the Son of God, this proved him to be a teacher
fent by him, and what he declared to the world was
the mind and will of God. For this none was
' more likely to know, and to report truly to man-
kind, than the Son of God, who came from '' the
*' bofom of his Father." And becaufe the refur-
redion of Christ is fo great a teftimony to the
truth of his dodrine, hence it is that St. Paul tells
us, that the belief of this one article of C h r i s t's
refurrediionj is fufiicient to a man's falvation,
Rom.
2034 Jesus the Son of God,
SERM. Rom. X. 9. " If thou fhalt confefs with thy mouth
CXX. ct j.|^g Lord Jesus, and lliak beheve in thy heart,
" that God hath raifed him from the dead, thou
*' Ihalt be faved." The reafon is plain, becaufe the
refurredlion of Christ confirmed the truth and di-
vinity of his dodlrine ; fo that the behef of our
Saviour's refurredion does by neceffary confequence
infer the behef of his whole dodlrine. That God
raifed him from the dead, after he was condemned
and put to death for calling himfelf the Son of
God, is a demonftration that he really was the Son
of God j and if he was the Son of God, the do-
<5lrine which he taught was true, and from God.
And thus I have fhewn you, how the refurre5tion
of Christ from the dead, is a powerful demon-
ilrauon that he was the Son of God.
All that remains, is briefly to draw feme pradical
inferences from the confideration of our Saviour's
refurre6lion.
ift. To confirm and eflablifh our minds in the be-
lief of the chriftian religion, of which the refurredion
of Christ from the dead is fo great a confirma-
tion. And therefore I told you that this one article
is mentioned by St. Paul as the fum and abridgment
of the chriftian faith; " if thou fhalt confefs
*' with thy mouth the Lord Jesus Christ, and
«' believe in thy heart that God hath raifed him
" from the dead, thou fhalt be faved." The belief
of our Saviour's refurredion doth by necefiiary
confequence infer the belief of his whole dodlrine ;
for he who believes that God raifed him from the
dead, after he was put to death for calling him-
felf the Son of God^ cannot but believe him to be
the
provd by his refurrcBion, 203^
the Son of God •, and confequently that the dodlrineS E R m.
which he dehvered was from God. . _ ^'
2dly, The refurredion of Christ from the dead
aiTures us of a future judgment, and of the recom-
pences and rewards of another world. That Ch rist
was raifed from the dead, is a demonftration of ano-
ther life after this ; and no man that beheves the im-
mortahty of our fouls, and another life after this,
ever doubted of a future judgment ; fo that by the
refurreftion of Christ from the dead, God hath
given afTurance unto all men of a future judgment,
and confequently of the recompences and rewards of
another world.
The confideration whereof ought to have a mighty
influence upon us, more efpecially to thefe three
purpofes.
I ft. To raife our minds above the prefent enjoy-
ments of this life. Were but men convinced of this
great and obvious truth, that there is an infinite dif-
ference between time and eternity, between a few
days and everlafling ages •, would we but fome-
times rcprefent to ourfelves, what thoughts and ap-
prehenfions dying men have of this world, how vain
and empty a thing it appears to them ; how like a
pageant and fhadow it looks, as it pafTeth away
from them ; methinks none of thefe things could
be a fufficient temptation to any man to forget God
and his foul -, but notwithftanding all the prefent de-
lights and allurements of fenfe, we fliould be ftrong-
ly intent upon the concernments of another world,
and almoft wholly taken up with the thoughts of the
vaft eternity which we are ready to enter into. For
what is there in this world, this vaft and howling
wildernefs, this rude and barbarous country which
wc
2036 Jesus the Son of Go v^
SERM. we are but to pals through, which fliould detain
' and entangle our affedions, and take off our thoughts
from our everlafting habitation, from that better, and
that heavenly country where we hope to live and to
be happy for ever ?
2dly, The confideration of the rewards of another
world fliOuld comfort and fupport us under the
troubles and afflidtions of this world. The hopes
of a blefled refurredion are a very proper confide-
ration to bear us up under the evils and preffures of
this life. If we hope for fo great a happinefs here-
after, we may be contented to bear fome afflidlions
in this world ; becaufe the bleflednefs which we ex-
ped will fo abundantly recompenfe and outweigh
our prefent fufferings. So that the apoftle afTures us,
Rom. viii. 18. " We know that the fufferings of this
*' prefent time are not worthy to be compared with
*' the glory that fhall be revealed in us." The con-
fideration whereof was that which made the primi-
tive chriftians to triumph in their fufferings, and in
the midll of all their tribulations " to rejoice in the
'' hopes of the glory of God ;" becaufe their fuffer-
ings did really prepare and make way for their
glory. So the fame apoftle tells us, 2 Cor. iv. 17,
1 8. " Our light afilidlions which are but for a
*' moment, work for us a far more exceeding and
*' eternal weight of glory ; whilfl we look not at
*' the things which are feen ; for the things which
*^ are feen are temporal, but the things which are not
'* feen are eternal."
3dly, and laftly, the affurance of our future re-
ward is a mighty encouragement to obedience and a
holy life. What greater encouragement can we have
than this, that all the good which we do in this
world
prov'd by bis refiirreBion, 2037
world will accompany us into the other ? " that when SERM
" we reft from our labours, our works will follow
*' us? " that when we fhall be ftript of other things,
and parted from them, thefe will ftill remain with
us, and bear us company? our riches and honours,
our fenfual pleafures and enjoyments will all take their
leave of us, when we leave this world ; nay many
times they do not accompany us fo far as the grave,
but take occafion to forfake us, when we have the
greateft need and ufe of them :• but piety and virtue
are " that better part which cannot be taken from
*' us." All the good adions which we do in this
world will go along with us into the other, and
through the merits oF our Redeemer procure for
us, at the hands of a gracious and merciful God, a
glorious and eternal reward ; not according to the
meannefs of our fervices, but according to the boun-
ty of his mind, and the vaftnefs of his treafures and
eftate.
Now what an encouragement is this to holinefs
and obedience, to confider that it will all be our
own another day \ to be affured that whoever lerves
God faithfully, and does fuffer for him patiently,
does lay up fo much treafure for himfelf in another
world, and provides lafting comforts for himfelf, and
faithful and conftant companions, that will never
leave him nor forfake him ?
Let us then do all the good we can, while we have
opportunity, and ferve God with all our might,
knowing that no good adion that we do fhall be loft
and fall to the ground, that every grace and virtue
that we exercife in this life, and every degree of them,
*« fhall receive their full recompence at the refurrec-
*' tionof thejuft.'*
Vol. VII. 14 N How
^038 ^be danger of apoflafy frOm chrilli unity.
How fhoLild this inrpire us with refolution and
zeal and indudry in the fervice of God, to have
llich a reward continually in our eye ? how fhould it
tempt us to our duty, to have a crown and a king-
dom offered to us, " joys unfpeakable and full of
" glory, fuch things as eye hath not feen, nor ear
" heard, nor have entred into the heart of man ? '*
And fuch are the things which God hath laid up
for them who love him heartily, and ferve him
faithfully in this world.
SERMON CXXI.
The danger of apoftafy from chriftianity.
H E B. vi. 4, 5, 6
For it is impojfible for thofe who were once enlightened^
and have tajled of the heavenly gift^ and were made
•partakers of the Holy Ghost, a7id have tafted the
good word of God, and the powers of the world t&
come J if they fijall fall away, to renew them again
unto repentance: feeing they crucify to themf elves
the Son ^ God afrefi, and put him to an open
fijame.
SERM. ^ ■ ^
cxxr.
HESE words arc full of difficulties, and the
I mifunderftanding of them hath not only
been an occafion of a great deal of trouble,
and even defpair to particular perfons, but one of the
chief reafons why the church of Rome did for a long
time reject: the authority of this book 5 which by the
way
T^he danger of apojlafy from chrifltantiy, 203/^
way I cannot but take notice of as a demonftratlve S E R IV{.
indance both of the fallible judgment of that church, *
and of the faJhbiJity of oral tradition ; for St. Jerom
more than once exprefly tells us, '' that in his time
" (which was about 400 years after Christ) the
'^ church of Rome did not receive this epidle for ca-
*' nonical :" but it is plain, that fince that time,
whether moved by the evidence of the thing, or
(which is more probable) by the confent and autho-
rity of other churches, they have received it, and do
at this day acknowledge it for canonical ; from whence
one of thefe two things will necediirily follow ; ei-
ther that they were in an error for 400 years together
while they rejeded it ; or that they have fince erred
for a long time in receiving it. One of thefe is
unavoidable \ for if the book be canonical now, it
was fo from the beginning-, for Bellarmine himfelf
ccnfeiTeth (and if he had not confePfcd it, it is never-
thelefs true and certain) that x!i\t church cannot make
a book canonical, which was not fo before ; if it
was not canonical at fird", it cannot be made fo after-
ward ; fo that let them choofe which part they will,
it is evident, beyond all denial, that the church of
Rome hath aclually erred in her judgment concern-
ing the authority of this book -, and one error of
this . kind is enough to deftroy her infallibility,
there being no greater evidence that a church is not
infalUble, than if it plainly appear that fhe hath been
deceived.
And this alfo is a convincing inftance of the falli-
bility of oral tradition. For if that be infallible in
delivering down to us the canonical books of fcrip-
ture, it necelTarily follows, that whatever books were
delivered down to us for canonical in one age, muil
14 N 2 hay§
CXXI
^04.0 The danger of apoftafy from chrijli^mf'^.
S F, R M. have been fo in all ages ; and whatever was rejeded
in any age, muft always have been reje6Ved : but we
plainly fee the contrary, Trom the in fiance ot this
epift'!--, concerning which the church of Rome (which
pretends to be the great and laithful prelerver of
tradition) hath in feveral ages deliver'd feveral things.
This is a peremptory indance both of the fal-
libility of the Roman church, and of her oral tra-
dition.
Having obferved this by the way, which I could
not well pafs by upon fo fair an occafion, Ifhall be-
take myfelf to the explication of thefe words ; to-
wards which it will be no fmall advantage to con-
fider the particular phrafes and expreffions in the
text. " It is impofilble for thofe who w-ere once
-'• enlightned i" that is, were folemnly admitted into
the church by baptifm, and embraced the profelTion
of chriilianity. Nothing was more frequent among
t^nz ancients, than to call baptifm " (fctincr^ov, illumi-
" nation j'* and thofe v/ho were baptized were called,
" (pooTi^c/jLsvo;, enlightned perfons," becaufe of that
divine illumination which was conveyed to the minds
of men by the knowledge of chriftianity, the doc-
trine whereof they made prof efTion of at their baptifm.
And therefore Juftin Martyr tells us, " that by cal-
" ling upon God the Father, and the name of
*' our Lord Jesus Christ, and the name of the
*' Holy Ghost, c (poari^ofx^v©^ Xasroct, the enlight-
*' ned perfon is wafhed ;" and again more exprefly,
*' KaXetVoa ^ t^tc X^t^'v (pioricr/aor, this laver^fpeak-
*' ing of baptifm) is called illumination." And St.
Cyprian gives- us the reafon -, becaufe by virtue of
baptifm /;/ expiatum pe5lus ac purum defuper fe lumen
infundit^ " Jight is infufcd from above into the puri-
*' fied
^he danger of apojlafy from chrifliamfy, 2 o \ 1
«« fied/oul." And that this expreffion is fo to be^E^^Y'
underftood here in the ttxt^ as alfo chap. x. y., the
Syriac and Ethiopic give us good ground to be-
lieve ; for they render the text thus, '' it is impof-
" fible for thofe who have been once baptized, and
" have tafted of the heavenly gift." And at the
xth chap. ver. 32. which we tranOate, but call to
" remembrance the former days, in which after ye
« were illuminated, ye endured a great fight of
«' afflictions ;" that is, call to mind the former days,
in wliich after by baptifm ye had publlckly embraced
the profefTion of chriftianity, ye were upon that ac-
count expofed to many grievous fufferings and perfe-
cutions. So that I think there can be no great doubt,
but, by " thofe that were once enlightned,'' the apoftlc
means thofe that were baptized.
To proceed then, " for it is impoflible for thole
'^ who were once enlightned, and have tailed of the
*' heavenly gift, and were made partakers of the
*' HoL Y Ghos t •," thefe two exprelTions feem to
denote the fpiritual benefits and graces of the Holy
Ghost conferred upon chriftians by baptifm •, parti-
cularly regeneration, which is the proper work of
the Holy Ghost, and juflification and remifTion of
fins. So we find faith, whereby we are juftified,
called the gift of God, Eph. ii. 8. " Faith is the gift
" of God ;" and our juftification is called a gift, and
a free gift, five feveral times in one chapter, Rom. v.
15, 16, 17, 18. " But not as the offence, fo alfo is
" the free gift ; for if through the offence of one
" many be dead, much more the grace of God,
*' and the gift by grace, which is by one man
" Je sus Ch r I s T,hath abounded unto many -," and
what this free gift is, he tells us in the next words,
viz.
2 o J 2 Ths danger of apojlafy from chriftlanity.
SERAI- viz. j'^ification, or rcmifTion of fins, vcr. \G.
>^.^j^^.'/ " -^'^"^ "o^ ^s '^ ^^s by ^"^ ^^^^^ finned, fo is the
" gift; for the judgment was by one to condemna-
*' tiOiis but the ^xi^^ gift is of many offences unto
•* jutlification. For if by one man's oifence, death
" reigned by one, much more they which receive
*' abundance of grace, and of the gift of righteouf.
" nefs, fhall reign in life by one Jesus Christ.
" Therefore as by the ofience of one, judgment
" came upon all m.en to condemnation : even fo by
" the righteoufnefs of one, the free gift came upon
*' all men unto juftification of life/' So that by
*' the heavenly gitr, " I underltand remiffion of
fins, and by being " made partakers of the Holy
" Ghost" the fanclifying power and efficacy of
God's Spirit.
" And have taded the good word of God •,"
that is, entertained the gofpel, which'is here called
^' the good word of God i" by reafon of the gra-
cious promifes contained in it, particularly the pro-
mifes of eternal life and happinefs.
*' And the powers of the v/orld to come,"
c'^uy x.a«^ rs /aeXXcvr©- a'jwv©^, the powers of the
gofpel age ; that is, the miraculous powers of the
Holy Ghost which were beflowed upon men, in
order to the propagation of the gofpel. And that
this is the true meaning of this phrafe, will I think
be very plain to any one who ft^'dl but confider,
that the word rJ^uvdaci^ is generally in fcripture
ufed for miraculous powers and operations ; and
particularly to exprefs the miraculous gifts of the
Holy Ghost, which were befhowed upon the
apoHlcs and firfl chriftianS; (I need not cite the par-
ticular tCJ^ts for the proof of this, they are fo many
an4
7he danger cf apojlafy from ckrijlianiiy, 2043
and fo well known -,) and then if we confider /arther, S e R M.
/"• V v" r
that the times of the gofpel, the days of the Mes-
s IAS, are frequently called by the '^tw ^ feculum futu-
rum^ '^ the age to come." And indeed this is the
very phrafe uled by the LXXII concerning our Sa-
viour, Ifa. ix. 6. where he is called according to
our tranflation, " the everlafting Father," but
according to that of the LXXII -ujar-n^ [xiKKovT&
didi-j&i " the Father of the future age." And this
very phrafe is ufed once more in this epiftle to the
Heb. chap. ii. 5. '^ For unto the angels hath he
*' not put in fubjcdlion the world to come, whereof
" we now fpeak." He had faid before, " that the
*' law was given by angels," ver. 2. " If the word
" fpoken by angels was ftedfafti" but thedifpenfa-
tion of the gofpel, which he calls " the world to
" come," or the future age, was not committed to
them, this was adminiftred by the Son of God ;
" unto the angels hath he not put into fubjc6lioii
" the world to come." And 'tis obfervable, that
this phrafe is only ufed in this epiftle to the He-
brews, becaufe the Jews very well underftcod the
meaning of it, being that whereby they commonly
expreft the times of the gofpel according to that
ancient tradition of the houfe of Elias, which dif-
tributed the duradon of the world into three aicjy^s-,
or ages; the age before the law, the age under the
law, and the age of the Messias, which they
called tht feculura fuiurum^ or '' the age to come;"
and which is likewife in fcripture called, '' the lad
*« days, or times, and the conclufion of the ages."
Concerning which, it was particularly prophefied,
that the Holy Ghost fhould be poured forth upon
men in miraculous gifts and powers. And to this
very
20 ^4 '^^■^^ da?2ger of apojiafy from chrifiianity.
S I'. X w. very pi^pofe the prophet Joel is cited by St. Peter,
^3'!^ Acis li. 1 6, 17. " That is that which was fpoken by
'' the piophct Joel, and it fhall come to pafs in the
' \ift days (lait.i GodJ I will pour out of my Spi-
'' RiT upon all ficflij and your Tons and your
" daagnctrrs ih.ill prophefy, &c." From all which it
is very cvi lent, that by '' tailing of the powers of
*' the world to come," is meant being partakers of
the miraculous gifts of the Holy Ghost, which
were poured forth in the gofpel age, by the Jews
commonly called '* the world to come."
" If they fliall fall away ^'^ that is, if after all
this they fhall apoiiatize from this profefTion, out
of love to this prelent world, or from the fear of
perfecutions and fufFerings.
" It is impoffible to renew them again to repen-
*' tance •," that is, it is a thing very difficult, hardly
to be hoped for, that fuch wilful and notorious
apoftates fhould be reftored again by repentance.
For the word ac/^Jvarov, which we tranflate " impolli-
*'ble," is not always to be taken in the ftrideft fenfe,
for that which abfolutely cannot be ; but many times
for that which is fo very difficult that it feems next:
to an impoffibility. So our Saviour, that which in
one place he calls " exceeding hard, viz. for a rich
*' man to enter into the kingdom of heaven", he
afterwards calls " impoffible with men ;" and fo
here I underftand the apoftle, that thole who apo-
llatize from chrifiianity, after baptifm and the benq^-
fits of it, " 'tis exceeding hard to recover them
*' again to repentance:" this phrafe " -sraKiv ava-
*' raLvn{jA^ «f ixzrdvoiavy to renew them again to re-
*' pentance," fome underftand of reftoring them
again to the peace and communion of the church,
by
The danger of apojlafy from chrijiianify. 2045
by a courfe of penance, fuch as was preicribed inSERM'
the ancient church to great offenders 5 and then they
underfland by aVJvolov, not a natural, but a moral
impoflibility ; that which cannot be done according
to the orders and conftitutions of the church ; that
is, the church did refufc to admit apoflates, and
fome other great offenders, as murderers and adul-
terers, to a courfe of penance, in order to their re-
conciliation with the church ; this TerCulHan tells us
was the flriftnefs of the church in his time, nei^ue
idololatria ^neque fanguini pax ah etckjia redditur\ *' they
*' admitted neither idolaters, nor murderers to the
" reconciliation of the church." Though they were
never fo penitent, and fhed never fo many tearSjyet he
fays they wGrejejunifpacis lachrywa^ their tears were in
vain, to reconcile them to the peace and communion
of the church. He fays indeed they did not abfolutely
pronounce their cafe defperate in refpedl of God's par-^
don and forgivenefs ; fed d$ venid Deo refervamus,
*' for that they referr'd them to God :^* but they
were never to be admitted again into the church ; ib
ilrid were many churches, and that upon the authority
of this text ; though the church of Rome was more
moderate in this matter, and for that reafon calPd
the authority of this book into queftion.
Bat I fee no reafon why thefe words fliould pri-
marily be underilood of reftoring men to the com-
munion of the church by penance : but they feem to
be meant of redoring men to the flivour of God by
repentance \ of which indeed their being reftor'd to
the communion of the church was a good fign.
This the apoffle fays was very difficult, for thofe
who after baptifm, and the feveral benefits of it,
VoL.VIL 14 O did
2046 The danger of apojlafy from chrijlianity.
SERM. did apQllatize from chriltianicy, '' to be recover'd
" again to repentance."
" Seeing they crucify to themfelves the S o n of
^' God afrefli, and put him to an open fhame."
This is fpoken by way of aggravation of the crime
of apoilafy, that they who fall otf from chriltianity,
in effedt and by interpretation do crucify " the S o n cf
*' God" over again,and expole him to fhame and re-
proach, as the Jews did , for by denying and re-
nouncing of him, they declare him to be an im-
poftor, and confequently worthy of that death
which he fuffered, and that ignominy which he was
expofed to; and therefore, in account of God, they
are laid to do that, which by their adlions they do
approve; fo that it is made a crime of the highefl
nature, as if they ihould " crucify the Son of God,'*
and ufe him in the mod ignominious manner, even
^' tread under foot the Son of God," as the ex-
prefTion is to the fame purpofe, chap. x. 29.
Thus I have endeavour'd, as briefly and clearly as
I could, to explain to you the true meaning and im-
portance cf the feveral phrafes and expreffions in
the text ; the fenfe whereof amounts to this, that if
thofe who are baptized, and by baptifm have re-
ceived remiiTion of fins, and do believe the dodlrine
of the gofpel, and the promifes of it, and are en-
dow'd with the miraculous gifts of the Holy
Ghost, if fuch perfons as thefe Ihall after all this
apoftatize from chriflianity, it is very hard, and next
to an impoffibility, to imagine how fuch perfons
lliould recover again by repentance, feeing they are
guilty of as great a crime, as if in their own per-
fons they had put to death and ignominioufly
ufed the Son of God, becaufe by rejeiling of him,
tliey
"The danger of apoflafyfrom chrijitanify. 2047
they declared to the Vv^orld that he fuffcred de- ^.^^^j^^*
fervedly. u-*-v— «-*
Having thus explained the words, in order to the
further vindicanon of them from the miftakes and
mifapprehenfions which have been about them, I
fliall endeavour to make out thefe five things.
I ft. That the fin here mention'd is not " the fin
*' againft the HoL Y Gh OS T."
2dly, That the apoftle does not declare it to be
abfolutely impoflible, but only that thofe who are
guilty of it are recover'd to repentance with great
difficulty.
3d'y, That it is not a partial apoftafy from the
chriilian religion by any particular vicious prac-
tice.
4thly, That it is a total apoftafy from thechriftian
religion, and more efpecially to the heathen idolatry,
which the apoftle here fpeaks of.
5thly5 The reafon of the difficulty of the recovery
of thofe who fall into this fin. "^
I ft, That the fin here mention'd is^ot " the fin
" agciinft the Ho l y Gh ost," which I have here-
tofore difcourfed cf,and ffiewn wherein the particular
nature of it does confift. There are three things
which do remarkably diftinguiffi the fin here fpoken
of in the text, from '^ the fin againft the Holy
« Ghost" defcribed by our Sa v i o u r.
I ft, The perfons that are guilty of this fin here
in the text, are evidently fuch as had embraced chri-
ftianity, and had taken upon them the profeffion of
it : whereas thofe whom our Sav i o u r chargeth
with" the fin againft the Holy Ghost," are
fuch as conftantly oppofed his dodrine, and refifted
the evidence he offer'd for it.
14 O 2 2dly, The
2048 The danger of apojlafy from chrifliajiity.
S E RM. 2dly, The particular nature of " the fin again the
^^^^I,^^^ *« Holy Ghost" confiftcd in blafpheming the
Spirit, whereby our Saviour wrought his mira-
cles, and faying he did not thofe things by the
Spirit of God, but by the afTiftance of the devil,
in that malicious and unreafonable imputing of the
plain efFeds of the Holy Ghost to the power of
the devil, and confequently in an obftinate refufal to
be convinced by the miracles that he wrought : but
here is nothing of all this fo much as intimated by
the apoftlc in this place.
3ly, " The fin againflthe Holy Ghost " is de-
clared to be abfolutely '^ unpardonable, both in this
•' world, and in that which is to come.'* But this is
not declared to be abfolutely unpardonable i which
brings me to the
2d thing, namely, that this fin here fpoken of
by the apoftle, is not faid to be abfolutely unpardor
nable. It is not *' the ^in againft the Holy Ghost j*'
and whatever elfe it be, it is not out of the compals
of God's pardon and forgivencfs. So our Sa-
viour hath told us, " that all manner of fin what-
*' foever that men have committed is capable of par-
*' don, excepting only the fin againft the Holy
" Ghost." And though the apoftle here ufes a
very fevere cxprefTion, that " if fuch perfons fall
*' away, it is impoftible to renew them again to re-
" pcntance j" yet I have fhewn that there is no ne-
cefTity of underftanding this phrafe in the ftrideft
fenfe of the word " impofiiblc ;'* but as it is elfe-
wherc ufed, for that " which is extremely difficult.*'
Nor indeed will our Saviour's declaration, which
I mentioned before, that all fins whatfoever are par-
donable, except " the fin againft the Holy Ghost,"
fuffer
TZv danger of apoftafy from chrijlianity, 2049
fuffer us to underllaiid thefe words in the mod rif^o- E R M.
^ r CXXL
rous lenle.
3dly, The fin here fpoken of, is not a partial apo-
flafy from the chriftian religion by any particular vi-
cious pra6lice. Whofoever lives in the habitual prac-
tice of any fin plainly forbidden by the chrillian law,
may be faid fo far to have apoftatized from chriftia-
nity ; but this is not the falling away which the
apoftle here fpeaks of. This may be bad enough,
and the greater fins any man who profeffcth himfelf a
chriftian lives in, the more notorioufly hecontradids
his profeflion, and fills off from chriilianity, and
the nearer he approaches to the fin in the ttxt, and
the danger there threatned : but yet for all that, this
is not that which the apoflle fpeaks of.
4thly, But it is a total apoftafy from the chriftian
religion, more efpecially to the heathen idolatry, the
renouncing of the true Gop, and our Saviour, and
the worftiip of falfe gods which the apoftle here
ipeaks of. And this will be evident, if we confider
the occafion and main fcope of this epiftlc. And
that was to confirm the Jews, who had newly em-
braced chriftianity, in the profeflion of that religion ;
and to keep them from apoftatizing from it, becaufc
of the perfecutions and fufferings which attended that
profeflion. It pleafed God, when chriftianity firft ap-
peared in the world, to permit the powers qf the world
to raife a vehement perlecution againft the profeflTors
of it, by reafon whereof many out of bafe fear did apo-
ftatize from it, and in tcftimony of their renouncing
it, were forced to facrifice to the heathen idols. This
is that which the apoftle endeavours to caution and
arm men againft throughout this epiftle. Chap. ii.
I. " therefore wc ought to give the more earneft
*' heed
2050 ^-^^ danger of apojlafy frc77i chrijlianity.
SERM. " heed to the things which we have heard, left at
cxxr. " any time we fhould fail away:" and chap. iii. 12.
it is called " an evil heart of unbelief to apoftatize
*' from the living God."" Take heed, brethren, left
'' there be in any of you an evil heart of unbelief to
*' depart from the living God j" that is, to fall from
the worfnip of the true God to idolatry. And chap.
X. 23. " Let us hold faft the profeiTion of our faitli
" without wavering, not forfaking the afTemblingof
*' ourfelves together :" that is, not declining the af-
femblies of chriftians for fear of penecution; and
ver. 26. it is called " a finning wilfully, after we
*' have received the knowledge of the truth ;'" and
ver. 39. "a drawing back to perdition. " And
chap. xii. it is call'd by way of eminency, " the fin
*' which fo eafily befets ;" the fin whic'h in thofe
times of perfecution, they were fo liable to.
And I doubt not but this is the fin which St.. John
fpeaks of, and calls, " the ^m unto death," and does
not require chriftians " to pray for thofe who fall into
" it," with any afturance that it fliall be forgiven ;
I John v. 16. '' There is a fin unto deaths I do
'^ not fay that he ftiall pray for it. All unrighteoufnefs
'' is fin, and there is a fin not unto death." " We
^' know that whofoever is born of God, finneth not i'*
that is, does not fiill into the ^m of apoilafy from
chriftianity to that of the heathen idolatry : " but
*' he that is begotten of God keepeth himfelf, and
'' that wicked one toucheth him not ;" and then
ver. 21. he adds this caution, " little children, keep
" yourfelves from idols." Which fufficiently fhews
what that fin was which he was fpeaking of before.
So that this being the fin which the apoftle defign'd
to caution men againft throughout this epiftle, it is
very
Tl:e danger of apojlafy from chrifiajiify, 2051
very evident what " falling away " it is he here qxxl'
fpeaks of, namely, a total apodafy from chridianity,
and more efpecially to the heathen idolatry.
5thly, We will confider the reafon of the diffi-
culty of recovering fuch perfons by repentance. *•■ If
'' they fall away, it is extremely diffiicult to renew
" them again to repentances" and that for thefe
three reafons.
1 . Bccauie of the greatnefs and helnoufnefs of the fin.
2. Becaufe it renounceth, and cafleth off the means
of recovery.
3. Becaufe it is fo high a provocation of God to
withdraw his grace from fuch perfons.
I. Becaufe of the greatnefs and heinoufnefs of the
fin, both in the nature and circum (lances of it. It
is downright apoftafy from God, a dired: renoun-
cing of him, and rejed:ing of his truth, after men
have owned it, and been inwardly perfuaded and con-
vinced of it, and fo the apoHle expreffeth it in this
epiftle, calling it " an apoftafy from the living
*' God, a finning Vv^ilfully after we have received
*' the knowledge of the truth." It hath all the ag-
gravations that a crim.e is capable of, being againft
the cleared light and knowledge, and the fulled con-
vidion of a man's mind, concerning the truth and
goodnefs of that religion which he renounceth ;
againd the greated obligations laid upon him by the
grace and mercy of the gofpel ; after the free par-
don of fins, and the grace and affidance of God's
Spirit received, and a miraculous power conferr'd
for a witnefs and tedimony to themfelves, of the un-
doubted truth of that religion which they have em-
braced. It is the highed affront to the Son of
God, who revcviled this religion to the world, and
fealed
CXXI.
20^2 ^Je da7iger of apoftafy from chnfliainty.
S^^R M. fcaled it with his blood ; and, in effe(5t, an exprefllon
of as high malice to the author of this reh'gion, as
the Jews were guilty of when they put him to fo
cruel and fliameful a death.
Now a fin of this heinous nature is apt naturally
either to plunge men into hardnefs and impenirency,
or to drive them to defpair \ and cither of thefe con-
ditions are cffeftual bars to their recovery. And both
thefe dangers the apofile warns men of in tliis epiftlc.
Chap. iii. 12, 13. '' Take heed, brethren, left there
*^ be in any of you an evil heart of unbelief, to
'* apoftatize from the living God : but exhort one
*' another daily, whilft it is called to day, left any
*' of you be hardned through the deceitfulneis
*' of fin." Or elfe the reflexion upon fo horrid a
crime is apt to drive a man to defpair \ as it did Judas,
who after he had betray 'd the Son of God,
could find no eafe but by making away himfelf 5
the guilt of fo great a fin filled him with fuch ter-
rors, that he was glad to fly to death for refuge,
and to lay violent hands upon himfelf. And this
likewife was the cafe of Spira, whofe apoftafy though
it was not total from the chriftian religion, but only
from the purity and reformation of it, brought him
to that dcfperation of mind which was a kind of hell
upon earth. And of this danger likewife the apo-
ftle admoniflieth, chap. xii. 15. *' Looking dili-
*' gently, left any man fail of the grace of God
*' (or as it is in our margin, left any man fall from
** the grace of God) left any root of bittern efs
*' fpringing up trouble you \' and then he com-
pares the cafe of fuch perfons to Efau, who, when
he had renounced his birthright, to which the blef-
fing was annexed, was afterwards, when he would
have
T^he danger of apoftafy from chrifiianit)\ ^^Si
E R M
cxxi.
have inherited the bleffing, rejeded, and '' found ;.SE.^^^^^-
*' no place of repentance, though he fought it care-
" fully with tears."
2dly, Thofe who are guilty of this fin, do renounce
and caft off the means of their recovery -, and there-
fore it becomes extremely difficult " to renew them
" again to repentance." They rejedl the gofpel,
which affords the befc arguments and means to re-
pentance, and renounce the only way of pardon and
forgivenefs. And certainly that man is in a very
fad and defperate condition, the very nature of whofe
difeafe is to rejed: the remedy that fhould cure him.
And this the apoftle tells us, was the condition of
thofe who apoilatized from the gofpel, chap. x. 26,
27. " For if we fm wilfully after we have received
*' the knowledge of the truth, there remaineth no
*' more facrifice for fm ; but a certain fearful looking
*' for of judgment, and fiery indignation, which
'' fliall devour the adverfary." The great facrifice
and propitiation for fin was " the Son of God ^'*
and they who renounce him, Vv^hat way of expia-
tion can they hope for afterward? what can they
expecl but to fall into his hands as a judge, whom they
have rejeded as a facrifice and a Saviour ? And then,
3dly, Thofe who are guilty of this fm, provoke
God in the higheft manner to withdraw his grace
and Holy Spirit from them, by the power and
efficacy whereof they fhould by brought to repen-
tance ; fo that it can hardly otherwife be expeded,
but that God fhould leave thofe to themfelves, who
have fo unworthily forfaken him -, and v/holly with-
draw his grace and Spirit from fuch perlbns as
have fo notorioufly ^' offered defpite to the Spirit
*' of grace."
Vol. VIL 14 P I do
5-
3054 "The danger of apojlafy from cbriftianity,
SERM. I do not fay that God always does this, he is
^^^^- fometimes better to fuch perfons than they have de-
ferved from him, and faves thofe who have done
what they can to undo themfdves,and mercifully puts
forth his hand to recover them who were '' drawing
" back to perdition j" efpecially if diey were fud-
denly furprized by the violence of temptation, and
yielded to it not deliberately and out of choice,
but merely through weaknels and infirmity, and fo
foon as they refiedled upon themfelves, did return
and repent : this was the cafe of St. Peter, who be-
ing furprized with a fudden fear denied Christ i
but being admonifh'd of his fin by the fignal which
our Saviour had given him, he was recovered by
a fpeedy and hearty repentance. And fo likewife fe-
veral of the primidve chriflians, who were at firft
overcome by fear to renounce their religion, did af-
terwards recover themfelves, and dy'd refolute mar-
tyrs : but it is a very dangerous Hate, out of which
but few recover, and with great difficulty.
And thus I have done with the five things I pro-
pounded to make out, for the clearing of this text
from the miftakes and mifapprehenfions which have
been about it. I ihall now draw fome ufeful infe-
rences from hence by way of application, that we
may fee how far this doth concern ourfelves j and
they ihall be thefe.
I ft. From the fuppofition here in the text, diat
fuch perfons as are there defcribed (namely, thofe who
have been baptized, and by baptifm have received
Tcmifiion of fins, and did firmly believe the gofpel,
and the promifes of it, and were endowed with mi-
raculous gifts of the Holy Ghost) that thefe
raay fall away ; this fhould caution us all againft
confidence
I'he danger of apoftafy from chriftianify. 205^
confidence and fecurity ; when thofe that have gone ^E^^^-
thus far may fall, " let him that flandeth take.
" heed."
Some are of opinion, that thofe whom the apoftle
here defcribes are true and fincere chridians, and that
when he fays, " it is impoffible if they fall away, to
*« renew them again to repentance," he means that
they cannot fall away totally, fo as to ftand in need
-of being renewed again to repentance : but this is
diredly contrary to the apoftle's defign, which was
to caution chriftians againft apoftafy, becaufe if they
did fall away, their recovery would be fo exceeding
difficult j which argument does plainly fuppofe that
they might fall away.
On the other hand, there are others who think
the perfons, here defcribed by the apoftle, to be hy-
pocritical chriftians, who for fome bafe ends had en-
tertained chriftianity, and put on the proFeffion of
it, but not being fincere and in good carneft, would
forfake it when perfecution came. But befides that
this is contrary to the defcription which the apoftle
makes of thefe perfons, who are faid '^ to have tafted
" of the heavenly gift, and to have been made parta-
'' kers of the Holy Ghos T i" by which if we
underftand juftification and remiftion of fins, and
the fandlifying virtue of the Ho ly Ghost, which
in all probability is the meaning of thefe phrafes,
thefe are bleifings which did not belong to hypocrites,
and which God does not beftow upon them ; I fay,
befides this, there is no reafon to imagine that the
apoftle intended fuch perfons, when it is likely that
there were very few hypocrites in thofe times of per-
fecution •, for what ftiould tempt men to diffemble
chriftianity, when it was fo dangerous a profeffion ?
14 P 2 or
2056 T'Zr danger of apojlafyfrom chrijiianity,
SERM. orvvhat worldly ends could tnen have in taking
CXXI.^ that profeflion upon them, which was fo diredly
contrary to their worldly interefts ?
So that upon the whole matter, I doubt not but
the apoftle here means thole who are real in the pro-
fefllon of chriftianity, and that fuch '^ might fall
" away." For we may eafily imagine, that men
might be convinced of the truth and goodnefs of the
chriftian dodrine, and in good earneft embrace the
profcflion of it, and yet not be fo perfedlly weaned
from the world, and fo firmly rooted and eftablifhed
in that perfuafion, as when it came to the trial, to
be able to quite all for it, and to bear up againft all
the terrors and afiluilts of pcrfecution \ fo that they
might be real chriftians, and no hypocrites, though
they were not fo perfedly eftabliflied and confirmed,
and fo fincerely refolved as many others. They were
not like Sf. Paul, and thofe tried perfons whom he
fpeaks of, Rom. viii. 35, 37. " Who fliall feparate
*^' us from the love of Christ? fhall tribulation,
" or difl:refs,or perfecution, or famine, or nakednefs,
*' or peril, or fword ? nay, in all thefe things we are
" more than conquerors." (They had been tried by
all thefe, and yet had held out) upon which he breaks
out into thofe triumphant exprelTions ; '' I am per-
*' fuaded, that neither death, nor life, nor angels,
*' nor principalities, nor powers, nor things prefent,
^' nor things to come, nor height, nor depth, nor
«' any other creature, fliall be able to feparate us
•' from the love of God, which is in Christ Jesus
*' our Lord." They might not (I fay) be like
thofe : and yet for all that be real in their profeflion
of chriftianity, and no hypocrites.
In
The danger of apojlafy front chrijliantty, 2057
In Ihorr, I take them to be fuch as our S av i- S E R m.
Our defcribes him to be " who received the feed ^^^^'^^•
" into ftony places," namely, *' he that heareth
" the word, and anon with joy receiveth it: yet
" hath he not root in himfelf, but dureth for a
" while; for when tribulation or perfecution arifeth
" becaufe of the word, by and by he is offended.'*
This is no defcription of a hypocrite ; but of one
that was real, as far as he went (for he is faid " to
" receive the word with joy") but was not well
rooted, and come to fuch a confirmed Hate, as re-
folutely to withftand the aflaults of perfecution.
So that tho' we have truly embraced chriftianity,
and are in a good degree fincere in the profeffion
of it, yet there is great reafon why Ave fhould nei-
ther be " fecure nor confident in our felves.'*
*^ Not fecure," becaufe there is great danger that
our refolutions may be born down one time or other
by the affaults of temptation, if we be not continu-
ally vigilant, and upon our guard. " Not confi-
'' dent in our felves,'* becaufe " we fland by faith,
'' and faith is the gift of God;'' therefore as
the apodle infers, " we fhould not be high-minded,
"but fear." Men may have gone a great way in
chriflianity, and have been fincere in their profeffion
of it ; and yet afterwards may apoftatize in the
fouleft ^manner, not only fall off to a vicious life,
but even defert the profeffion of their religion. I
v/ould to G o D the experience of the world did not
give us too much reafon to believe the poffibility of
this. When we fee fo many revolt from the pro-
feffion of the reformed religion, to the corruptions
and fuperflitions of Rome ; and others from a reli-
gious and fober life, to plunge themfelves into all
kinc|
I'he danger of apoflafy from chrijlianity,
kind of Jewdnefs and debauchery, and it is to be
feared, into atheifm and infidelity •, can we doubt
any longer whether it be pofTible for chriftians to
fall away ? I wifh we were as certain of the pofTibi-
lity of their recovery, as we are of their falling, and
that we had as many examples of the one as of the
other.
Let us then be very vigilant over ourfelves, and
according to theapoftle's exhortation, 2 Pet. iii. 17.
*' Seeing we know thefe things before, beware, left
*' we alfo being led away with the error of the
*' wicked, fall from our own ftedfaftnefs."
2dly, This fhews us how great an aggravation
it is, for men to fin againft the means of know-
ledge which the gofpel affords, and the mercies
which it offers unto them. That which aggravated
the fin of thefe perfons was, that after they " were
«' once enlightned,'* that is, at their baptifm were
inftrucled in the chriftian dodlrine, the cleared and
moftperfedl revelation that ever was made of God's
will to mankind, that after they v/ere " juftified
" freely by God's grace," and had received re-
miflion of fins, and had many other benefits
conferred upon them; that after all this, they
fliould fall off from this " holy religion." This
was that which did fo heighten and inflame their
guilt, an[d made their cafe fo near defperate. The
two great aggravations of crimes are wilfulnefs and
ingratitude ; if a crime be wilfully committed, and
committed againfl one that hath obliged us by the
greateft favours and benefits. Now he commits a
fault wilfully, who does it againft the clear know-
ledge of his duty. Ignorance excufeth \ for fo far
a5 a man is ignorant of the evil he does, fo far the
H aft ion
^he danger of afoflnfy from chrijliantty, 2059
a6lIon is involuntary: but knowledge makes it to SERM.
be a wilful fault. And this is a more peculiar ag-
gravation of the fins of chriftians, becaufe God
hath afforded to them the greateft means and op-
portunities of knowledge ; that revelation which
God hath made of his will to the world by our
bleffed Saviour, is the cleared light that ever
mankind had, and the mercies which the gofpel
brings are the greateft that ever were offer'd to the
fons of men ; the free pardon and remifTion of all
our fins, and the afliftance of God's grace and
Ho L Y S p I R I T, to help the weaknefs of our na-
ture, and enable us to do what God requires of us.
So that we who fin after baptifiii, after the know-
ledge of chriftianity, and thofe great blelTings which
the gofpel bellows on mankind, are of all perfons
in the world the moft inexcufable. The fins of
heathens bear no proportion to ours, becaufe they
never enjoyed thofe means of knowledge, never
had thofe bleffings conferred upon them, which
chriflians are partakers of; fo that we may apply
to our felves thole fevere words of the apoltie in
this epiflle, '' how ihall we efcape, if we negled:
*' fo great falvation ? " hear how our Saviour
aggravates the faults of men upon this account, of
the wilfulnefs of them, and their being committed
againft the exprefs knowledge of Go d 's will ; Luke
xii. 47, 4S. *' The fervant which knew his lord's
*' will, and prepared not himfelf, neither did ac-
*' cording to his will, fhall be beaten with many
" ftripes ; for unto whomfoever much is given, of
*' him fhall much be required ; and to whom men
" have committed much, of him they will ask the
*' more.'* The mean^ and mercies of the gofpel
are
2o6o The danger of apojlafy from chrijlianity.
S E RM. are fo many talents committed to our truft, of the
^^^^* neglecfl whereof a feverc account will be taken at
the day of judgment. If we be wilful offenders,
there is no excufe for us, and little hopes of par-
don. " If we fin wilfully -after we have received
" the knowledge of the truth," (fays the apoftle in
this epiftle) " there remains no more facrifice for
*' fin." I know the apoftle fpeaks this particularly
of the fm of apoiiafy from chriftianity ; but it is in
proportion true of ail other fins, which thofe who
have received the knowledge of the truth are guilty
of. They, who after they have entertained chrifti-
anity, and made fome progrefs in it, and been in
fome meafure reformed by it, do again relapfe into
any vicious courfe, do thereby render their condi-
tion very dangerous. So St. Peter tells us, 2 Pet.
ii. 20, 21. *' If after they have efcaped the pollu-
*' tions of the world through the knowledge of the
*' Lord and Saviour J-ssus Christ,
*' they are again entangled therein, and overcome,
*' the latter end is worfe with them than the begin-
*' ning. For it had been better for them, not to
*' have known the way of righteoufnefs, than after
*' they have known it, to turn from the holy com-
*' mandment delivered unto them.'* Therefore we
may do well to confider ferioufly what we do, when
under the means and opportunities of knowledge
which the gofpel afibrds us, and the ineftimablc,
blefTings and favours which it confers upon us, we
live 'in any wicked and vicious courfe. Our fins
are not of a common rate, when they have fo much
of wilfulnefs and unworthinefs in them. If men
Ihall be feverely punilli'd for living againfl: the light
of nature ; what vengeance fhall be poured on thofe
* who
^36 danger of apojlafy from chriflianity, 206 r
who offend againft the glorious h'ght of the gofpelpSE RM.
" this is the condemnation, that h'ght is come, &c.'\
3dly, The confideration of what hath been faid is
matter of comfort to thofe, who upon every faihng
and infirmity are afraid they have committed " the
*' unpardonable fin,'* and that it is impofTible for
them to be reftor'd by repentance. There are many
who being of a. dark and melancholy temper, are
apt to reprefent things worfe to themfelves than
there is reafon for, and do many tirries fancy them-
felves guilty of great crimes, in the doing or
^negle£ring of thofe things which in their nature
are indifferent, are apt to aggravate and blow
Up every little infirmity into an unpardonable fin.
Moil men are apt to extenuate their fins, and not
to be fenfible enough of the evil and heinoufnefs of
them ; but it is the peculiar infelicity of melancholy
perfons to look upon their faults as blacker and
greater than in truth they are; and whatfoever
they hear 'and read in fcripture, that is fpokea
againft the grblfeft and moft enormous offenders,
they apply to themfelves ; and when they hear of
the " fin againft the Hol y Gh os t," and " the
«' fin unto death," or read this x.<^yit which I am
iiow treating of, they prefently conclude that they
are guilty of thefe fins, and that this is a defcrip-
tion of their cafe. Whereas " the fin againft the
*' HoL Y Ghost^' is of that nature, that probably
none but thofe that faw our Sav i o u r ^s miracles
are capable of committing it j and excepting that,
there is no fin whatfoever that is unpardonable. As
for " the fin unto death," and that here fpoken of
in the text, I have ihewn that they are a total
apoftafy from the chriftian religion, more efpeciaily
Vol. VII, 14 Q^ to
J.
CXXI.
2062 The danger of apojlafy from chrtjlianify.
SERM. to the heathen idolatry; which thefe perfons I am
fpeaking of, have no reafon to imagine themfelves
cruilty of. And though great and notorious crimes
committed by chriftians may come near to this,and it
may be very hard for thofe who are guilty of them, to
recover themfelves again to repentance *, yet to be
fure, for the common frailties and infirmities of
humane nature, there is an open way of pardon in
the gofpei, and they are many times forgiven to us
upon a general repentance; fo that upon account of
thefe, which is commonly the cafe of the perfons I
am fpeaking of, there is not the lead ground of
defpair ; and though it be hard many times for fuch
perfons to receive comfort, yet it is eafy to give it,
and that upon fure grounds, and as clear evidence of
fcripture, as there is for any thing ; fo that the firft
thing that fuch perfons, who are fo apt to judge
thus hardly of themfelves, are to be convinced of
(if poflible) is this, that they ought rather to truft
the judgment of others concerning themfelves, than
their own imagination, which is fo diftemper'd, that
it cannot make a true reprefentation of things. I
know that where melancholy does mightily prevail,
it is hard to perfuade people of this : but till they be
perfuaded of it, I am fure all the reafon in the world
will fignify nothing to them.
4thly, This fl:iould make men afraid of great
and prefumptuous fins, which come near apoftafy
from chriflianity ; fuch as deliberate murder, adul-
tery, grofs fraud and opprefTion, or notorious and
habitual intemperance. For what great difference is
there, whether men renounce chriftianity ; or pro*
lefiing to believe it, " do in their works deny it V*
fome of thefe fins which I have mention'd, particu-
larly
The danger of apojlafy from chrifiamty. 2063
larly murder and adultery, were ranked in the fameSE r m.
degree with apoftafy by the ancient church ; and fo ^^
fevere was the difcipline of many churches, that
perfons guilty of thefe crimes were never admitted to
the peace and communion of the church again, what-
ever teftimony they gave of their repentance. I will
not fiy but this was too rigorous ; but this fliews how
inconfiftent with chriftianity thefe crimes, and others
of the like degree of heinoufnefs, were in thofe days
thought to be. They did not indeed, as Tertullian
tells us, think fuch perfons abfolutely incapable of
the mercy of God ; but after fuch a fall, fo noto-
rious a contradidion to their chriftian profciTion, they
thought it unfit afterwards that they fhould ever be
reckon'd in the number of chriftians.
5thly, It may be ufeful for us upon this occafion
to refledl a little upon the ancient difcipline of the
church, which in fome places fas I have told you)
was fo kwtVQ^ as in cafe of fome great crimes after
baptifm, as apoftafy to the heathen idolatry, murder,
and adultery, never to admit thofe that were guilty
of them, to the peace and communion of the
church 'y but all churches were fo (trid, as not to
admit thofe who k\\ after baptifm into great and no-
torious crimes, to reconciliation with the church, but
after a long and tedious courfe of penance, after the
greateft and mod publick tedimonies of forrow and
repentance, after long fading and tears, and the
greated figns of humiliation that can be imagined.
In cafe of the greated offences they were feldom re-
conciled, till they came to lie upon their death- beds :
and in cafe of other fcandalous fins, not 'till after the
humiliation of many years. This perhaps may be
thought too great feverity ; but 1 am fure we are as
14 0^2 much
2064 The danger of apoftafy from chrifilanitj.
SKRM. much too remifs now, as they were ovcr-rigorou:
^^[j then : but was the ancient difcipline of the church
in any degree put in pradlice now, what cafe would
the generality of chriftians be in ? in >vhat herds and
fhoals would men be driven out of the communion
of the church ? 'tis true, the prodigious degeneracy
and corruption of chriftians hath long fmce broke
thefe bounds, and 'tis morally impolfible to revive
the ftridnels of the ancient difcipline in any meafure,
till the world grow better -, but yet we ought to re-
fled, with fhame and confufion of face, upon the
purer ages of the church, and fadly to confider,
how few among us would in thofe days have been
accounted chriftians; and upon this confideration to
be provoked to an emulation of thofe better times,
and to a reformation of thofe faults a,nd mifcarriages,
which in the beft days of chriftianity were reckon'd
inconfift^nt with the chriftian profefiion \ and to re-
member that though the difcipline of the church be
not now the fame it was then, yet the judgment and
fe verity of God is ; and that thofe who live in any
vicious courfe of life, though they continue in the
communion of the church, yet they fliall be " fhut
't out of the kingdom of God." " We are fure
*' that the judgment of God will be according to
*' truth, againft them which commit fuch things."
6thly, and laftly, the confideration of what hath
been faid, fliould confirm and eftablidi us in the pro-
, feftion of our holy religion. 'Tis true, we are not
now in danger of apoftatizing from chriftianity to
the heathen idolatry ; but we have too many iad
examples of thofe who apoftatize from the profellion
of the gofpel, which they have taken upon them in
baptifm, to atheifm and infidelity, to all manner of
impiety
ne danger of apojlafy from chrijlianify. 2065
impiety and lewdnefs. There are many who daily SERM.
fall off from the profelTion of the reformed religion, >
to the grofs errors and fuperfticions of the Roman
church, which in many things does too nearly re-
femble the old pagan idolatry. And what the
apoftle here fays of the apoftates of his time, is
proportionably true of thofe of our days, that
" they who thus fiill away," it is " extremely dif-
" ficult to renew them again to repentance.'* And
it ought to be remembred, that the guilt of this?
kind of apoftafy hath driven fome to defpair ; as in
the cafe of Spira, who, for refifting the light and
convictions of his mind, was cad into thofe agonies,
and fill'd with fuch terrors, as if " the very pains of
" hell had taken hold on him ;'' and in that fearful
defpair, and in the midft of thofe hoi*rors, he breathed
out his foul.
" Let us then hold fall the profeffion of our
*' faith without wavering j" and ht us take heed
how we contradict the profelTion of our faith by
^ny impiety and wickednefs in our MvQ^-y remem-
bring that " it is a fearful thing to fall into the
^' hands of the living God." I will conclude with
the words of the apoftle immediately after the text
'^ the earth which drinketh in the rain that cometh
*' oft upon it, and bringerh forth herbs meet for
*' them by whom it is drefied, receiveth blefling
« from God. But that which beareth thorns and
" briers, is rejected, and is nigh unto curfing, whofe
" end is to be burned." And how gladly would £
add the next words! " but, beloved, we are per-
*' fuaded better things of you, and things that ac-
«' company falvation, though we thus fpeak."
SERMON
[ 2o66 ]
SERMON CXXII.
Christ the author, and obedience the
condition of falvation.
■ ■
H E B. V. 9.
And heing made f erf c5i^ he became the author of eternal
falvation unto all them that obey him,
THIS is fpoken of Christ, our great
high-prielt under the gofpel ; upon the
excellency of whofe perfon, and the efficacy
of his facrifice for the eternal benefit and falvation
of mankind, the apoftlc infilh fo largely in this,
and the following chapters •, but the fum of all is
briefly comprehei^ded in the ttxt, that our high-
pried " being made perfect, became the author of
*^ eternal falvation to them that obey him."
In which words we have thefe four things confi-
derable.
id, the great blelTing and benefit here fpoken
of, and that is " eternal falvation ; " and this im-
plies in it, not only our deliverance from hell, and
redemption from eternal mifery -, but the obtaining
of eternal life and happinefs for us.
adly, the author of this great blefTing and benefit
to mankind ; and that is " J e su s C h r i s t the
*' Son of God,'* who is here reprefented to us
under the notion of our high-prieft, who, by making
atonement for us, and reconciling us to Gop, is
faid to be the " author of eternal falvation" to man-
kind.
Christ the author, and ohedie?ice the, ^c. 2067
3dly, the way and means whereby he became S E R M.-
the author of our falvation ; " being made perfecl, ^-^^^^•
" he became the author of eternal falvation.'* The
word is TviX^w^eir, having confummated his work,
and finifh'd his courfe, and received the reward of
it. For this word hath an allufion to thofe that
run in a race, where he that wins receives the crown.
And to this the apoflle plainly alludes, Phil. iii.
12. where he fays, " not as though I had already
«« attained," ^^ on ricJ^n %\a^ovj not as if I had al-
ready taken hold of the prize i but I am prefling,
or reaching forward towards it; i' ji'o'^k] TgrsXetcu/xof,
or were already perfect ; that is, not as [^ 1 had
finilh'd my courfe, or had the prize or crown in my
hand ; but I am prefling forward towards it. In
like manner, our bleffed Saviour, when he had
finifh'd the courfe of his humiliation and obedience,
which was accomplifh'd in his fufFerings, and had
received the reward of them, being rifen from the
dead, and exalted to the right-hand of God, and
crown'd with glory and honour, he is faid to be
T^Xaco^stV made perfed ; and therefore when he was
giving up the ghofl upon the crofs, he faid, John
xix. 30. " T£T£\37occ, it is finilh'd/* or perfeded 5
that is, lie had done all that was neceflary to be
done, by way of fuffering, for our redemption. And
the fame word is likewife ufed Luke xiii. 32. con-
cerning our Saviour's fufferings, " I do cures
*' to day and to morrow, ;^ tJj r^rr^ nXeiSixaiy and
** the third day I fhall be perfeded i " this he
fpake concerning his own death. And therefore
chap. ii. 10. God is faid '' to make the captain
*' of our falvation perfed through fufferings ; J^iJi
^_ sra^ni^dT^av tsX«wV^;,'* And thus OUr high-prieft
being
2b68 Christ the author, and obedience the
SER M. being made perfect in this {t^{<z^ that is, having fi-
CXXII. ^^^^ his courle, which was accompHrhed in his
fufferings, and having received the reward of them,
in being exalted at the right-hand of God, " ha
*' became the author of eternal liilvation to us."
4thly, you have here the qualifications of the per-
fons, who are made partakers of this great benefit,
or the condition upon which it is fufpended, and
that is " obedience ;'* " he became the author of
" eternal falvation to them that obey him.'*
Thefe are the main things contained in the text.
For the fuller explication whereof, 1 fhall take into
confideration thefe five things.
I ft, how, and by what means Christ is the
" author of our falvation."
2dly, what obedience the gofpel requires as a con-
dition, and is pleafed to accept as a qualifications^
in thofe who hope for eternal falvation.
3dly, we will confider the pofTibility of perform-
ing this condition, by that grace and alliftance
which is ofi'er'd, and ready to be afforded to us by
the gofpel.
4thly, the neceflity of this obedience, in order
to eternal life and happinefs.
And 5thly, I fhall fhew that this is no prejudice
to the law " of faith," and the '' free grace and
*' mercy of God," declared in the gofpel.
I ft, we will confider how, and by what means
•' Christ is the author of our falvation j" and this
is contain'd in thefe words, '' being made perfec5l he
*' became the author of eternal falvation," that is
(as I told you before) having finifli'd his courfe which
was accomplifti'd in his laft fufferings ; and having
E^??^X?^ ^b? ^?!!^^^4 ^f ^J^\ being exalted at the
risht-^
coridhlon of fakatioju 2069
right-hand of God, he became the " author ofeter- ^^^^^
" nal falvation" to us; fo that by all he did,
and fuffer'd for us, in the days of his flefh, and in
the ilate of his humihation, and by all that he flill
continues to do for us, now that he is in heaven at
the right-hand of God j he hath efteded and brought
about the great work of our falvation. His dodrine
and his hfe, his death and fuffcrings, his refurredlion
from the dead, and his powerful intercefiion for us
at the right-hand of God, have all a great influence
upon the reforming and faving of mankind ; and by
all thefe ways and means, he is the author and caufe
of our falvation ; as a rule, and as a pattern, as a
price and propitiation, and as a patron and advocate
that is continually pleading our caufe, and interceed-
ing with God on our behalf, ^' for m»ercy and grace
*' to help in time of need."
And indeed our condition requir'd an high-pried
who was qualified in all thefe refpecls, for the reco-
very of mankind out of that corrupt and degene-
rate ftare into which it was funk ; an high-pried:
*' whofe lips fliould preferve knowledge/' and from
whofe mouth we might learn the law of God ; whofe
life fhould be a perfedl pattern of holinefs to us, and
his death a propitiation for the fins of the whole world -,
and by whofe grace and affiftance wg (hould be endowed
with power and flrength r ., mortify our lufts ; and to
perfed holinefs in the fear of God ; and therefore " fuch
" an high-priefl became us, who was holy, harmlefs,
" undefiled, and fepLrate from finners, who mio-ht
«« have compaiTion on the ignorant,and them that are
" out of the way, and being himfelf compafs'd
«^ with infirmities, might have the feeling of ours
« being in all points tempted as we are, only with-
Vol. VII. ^ 14 R. u ^uc
5.
2070 Christ the author^ and obedience the
SERM.'" out fin;'* and iti a word, " might be able Co
<.XXIL ^j ^ ^^ ^1^^ utmolt all thofe that come to God by
*' him, feeing he ever liveth to make intercefTion for
" us;'
By thefe qualifications our high-priefl is defcribed
in this epiftle ; and by thefe he is every way fuited
to all our defeds and infirmities, all our v/ants and
neceflities; to inftrucl our ignorance by his do(5lrine,
and to lead us in the path of righteoufiiefs by his mofl
holy and moft exemplary hfe ; to expiate the guilt
of our fins by his death j and to procure grace and
afliftance for us, by his prevalent intercelTion on
our behalf By all thefe ways, and in all thefe relpefls,
he is faid to be " the author of eternal falvation."
I ft, by the holinefs and purity of his doflrine,
whereby we are perfedly inflrucfled in the will of
God and our duty, and powerfully excited and per-
fuaded to the praftice of it. The rules and direc-
tions of a holy life were very obfcure before, and
the motives and encouragements to virtue but weak
and ineffectual, in comparifon of what they are now
rendered by the revelation of the gofpel. The ge-
neral corruption of mankind, and the vicious prac-
tice of the world, had in a great meafure blurr'd
and defac'd the natural law -, fo that the heathen
world, for many ages, had but a very dark and
doubtful knowledge of their duty, efpecially as to
feveral inftances of it. The cudom of feveral vices
had fo prevailed among mankind, as almoft quite
to extinguifli the natural fenfe of their evil and de-
formity. And the Jews, who enjoy'd a confiderable
degree of divine revelation, had no ftri<5t regard to
the morality of their adtions ; and contenting them-
fcves with forae kind of outward conformity to
the
condition of falvatton. 2071
i^.t bare letter of the ten commandments, were ^^'^iyU^j'
mod wholly taken up with little ceremonies and ob-
fcrvances, in which they placed the main of their
religion, almoft wholly nigleding the greater duties
and " weightier matters of the law."
And therefore our blefTed Saviour, to free man-
kind from thefe wanderings and uncertainties about
the will of God, revealed the moral law, and ex-
plained the full force and meaning of it, clearing all
doubts, and fupplying all the defeds of it, by a
more particular and explicit declaration of the fe-
veral parts of our duty, and by precepts of greater
perfe(5lion, than the world was fufficiently acquainted
withal before -, of greater humility and more uni-
verfal charity •, of abflaining from revenge and for-
giving injuries, and returning to our enemies good
for evil, and love for ill-will, and blelTings and
prayers for curfes and perfecutions. Thefe virtues
indeed were fometimes, and yet but very rarely, re-
commended before in the counfels of wife men •, but
either not in that degree of perfedion, or not under
that degree of necefficy, and as having the force of
laws, and laying an univerfal obligation of indifpenfi-
ble duty upon all mankind.
And as our blefTed Saviour hath given a greater
clearnefs, and certainty, and perfeftion, to the rule
of our duty, io he hath reveal'd, and brought into
a clearer light, more powerful motives and encou-
ragements to the condant and careful pradice of it ;
for " life and immortality are brought to light by
*' the gofpeU'' the refurredion of Chpjst from
the dead being a plain and convincing demonflra-
tion of the immortality of our fouls, and another
jife after this^ and an evidence to us both of his
14 H 2 power
S372 Christ /^f author, and obedience the
SF. RM. power, and of the fidelity of his promife, to raife ns
^^^^". from the dead. Not but that mankind had fome
obfcure apprehenfions of thefe things before. Good
men had always good hdpes of another life and
future rewards in another world \ and the worft of
men were not without fome fears of the judgment
and vengeance of another world ; but men had dif-
puted themfelves into ^rtuL doubts and uncertainties
about thefe things; and as men that are in doubt,
are almofl indir/cient which way they go ; fo the
uncertain apprehenfions which men had of a future
ftate, and of the rewards and punifliments of ano-
ther world had but a very faint influence upon the
minds of men, and wanted that prefilng and deter-
mining force to virtue and a good life, which a
firm belief and clear conviction of thefe things,
would have infufed into them.
But now " the light of the glorious gofpel of
" Christ" hath fcattered all thefe clouds, and
chafed away that grofs darknefs which hid the other
world from our fight, and hath removed all doubts
concerning the immortality of mens fouls, and their
future ftate; and now the kingdom of heaven, with
all its treafures of life and happinefs, and glory, lies
open to our view, and " hell is alio naked before
«* us, and deftrudion hath no covering." So that
the hopes and fears of men are now perfectly awak-
ned, and all forts of confiderations that may fervc
to quicken and encourage our obedience, and to
deter and affrighten men from a wicked life, are ex-
pofed to the view of all men, and do ftare every
man's confcience in the flice. And this is that which
renders the gofpel fo admirable and powerful an in-
ftrument for the reforming of mankind, and, as
the
condition of falvation. 2073
the apoflle calls it " the mighty power of God untoS E R M.
*' falvation-," becaufe therein life and immortality,
are fet before us, as the certain and glorious reward
of our obedience ; and therein alfo '' the wrath of
" God is revealed from heaven, againft all ungod-
*' linefs and unrighteoufnefs of men." So that con-
fidering the perfedion of our rule, and the powerful
enforcements of it upon the confciences of men, by
the clear difcovery and firm alTurance of the eternal
recompence of another world ; nothing can be ima-
gined better fuited to its end, than the do&ine of
the gofpel is to make men Vv^ife, and holy, and good
unto falvation ; both by inftruding them perfedly in
their duty, and urging them powerfully to the prac-
tice of it.
2dly, the example of our Saviour's life is likewife
another excellent means to this end. The law lays
an obligation upon us ; but a pattern gives life and
encouragement, and renders our duty more eafy, and
pradlicable, and familiar to us ; for here we fee obe-
dience to the divine law pradlifed in our own nature,
and performed by a man like ourfelves, " in all
^' things like unto us, fin only excepted." 'Tis true
indeed, this exception makes a great difference, and
feerns to take off very much from the encouraging
force and virtue of this example. No v/onder if
he that was without fin, and was God as well as man,
performed all righteoufnefs ; and therefore, where
is the encouragement of this example? that our
nature, pure and uncorrupted, fupported and aflifted
by the divinity to which it was united, fliould be
perfeflly conformed to the law of God, as it is no
llrange thing, fo neither doth it feem to have that
force and encouragement in it, which an example
more
2 074 ChK 1ST the author^ and obedicJice the
SF R M. more fliited to our weaknefs might have had. Bat
^^iHj ^hen this cannot be deny'd, that it hath the advan-
tage of perfedion, which a pattern ought to have,
and to which, though v/e can never attain, yet we
may always be afpiring towards it ; and certainly
we cannot better Jearn, how God would have men
to live, than by feeing how God himfelf lived,
when he was pleafed to aflume our nature, and to
become man.
And then, we are to confider that the Son oF God
did not afiume our nature in its higheft glory and
perfedlion, but compafs'd with infirmities, and liable
in all points to be tempted like as we are •, but ftill
it was without* fm; and therefore God doth not
exadl from us perfed obedience, and that we fhould
*' fulfil all righteoufnefs," as he did ; he makes al-
lowance for the corruption of our nature, and is
plealed to accept of our fincere, though very im-
perfcd obedience. But after all this, his humane
nature was united to his divinity, and he had the
'' Spirit without mealure ;'• and this would indeed
make a wide difference between us and our pattern,
as to the purpofe of holiriefs and obedience, if we
were deftitute of that afiiftance which is necefiiary
to enable us to the difcharge of our duty ; but this
God offers, and is ready to afford to us, for he hath
promifed '*^ to give his Holy Spirit to them that
^* ask him ;" and " the Spirit of him that raifed
*' up Christ Jesus from the dead" dwells in
all good men, who fincerely defire to do the will of
God ; " in the working out our falvation, God
*' worketh in us both to will and to do."
So that as to that obedience which the gofpel re-
quires of us, if we be not wanting to ourfelves \ if
we
CXXIL
condition of fahation. 2075
we do not " receive the grace of God in vaIn,"S^ERM.
and " quench and refill his bJefled S p i r i t," wc,
may be as really affifted as the So n of God him-
felf was ; for, in this refpedl, alJ true and fincere
chrillians are " the Sons of God ;" fo that St.
Paul tells us, Rom. viii. 14. " As many as are led
" by the S p I R. I T of God, t\\(ty are the fons of
" God."
So that if all things be duly confider'd, the life of
our blelTed Sa v i o u r, as it is th^ mofl perfed, fo m
the main, it is a very proper pattern for our imitation,
and could not have come nearer to us, without want-
ing that perfection which is neceflary to a complete
and abiblute pattern. The Son of God conde-
fcended to every thing that might render him the
mod familiar and equal example to us, excepting
that, which as it was impoffible, fo had been infi-
nitely difhonourable to him, and would have fpoil'd
the perfedion of his example ; he came as near to us
as was fit or poffible " being in all things like unto us,
'' fin only excepted ;" that is, abating that one thing,
which he came to deftroy and abolilli, and which
would have deftroyed the very end of his coming ;
for if he had not been " without fin," he could
neither have made an expiation for fin, nor have
been a perfed pattern of holinefs and obedience.
And as the life of our bleflcd Saviour had all
the perfedion that is requifite to an abfolute pattern
(fo that by confidering his temper and fpirir, and
t\\Q, adions of his life, we may reform all the vicious
inclinations of our minds, and the exorbitances of
our paffions, and the errors and irregularities of our
lives) fo it is a very powerful example, and of great
force to oblige and provoke us to the imitation of
it;
2076 Ch R r ST //6^ author^ and obedience the
S E R M. it ; for it is the example of one whom we ought to
CXXH.^ j-ey^rence, and have reafon to love, above any pcr-
ibn in the world : the example of our prince and
fovereign lord, of our bed friend and greateft
benefactor, of the high-pried of our profeiTion, and
the captain of our falvation, of the author and fi-
nifher oF our fiith, of one v/ho came down from
heaven for our lakes, and was contented to alTume
our nature together v^ith the infirmities of ir, and to
live in a low and mean condition, for no other
reafon but that lie might have the opportunity to
inftrud and lead mankind in the way to life, to de-
liver us from fin and wrath, and to bring us to Goo
and happinefs. 'Tis the example of one who laid
down his life for us, and fealed his love to us in his
blood, and whilll we were enemies, did and fuffer'd
more for us, than ever any man did for his friend.
And furely thefe con fiderations cannot but mightily
recommend and endear to us this example of our
Lord and Sav i o u r. We are ambitious to imi-
tate thofe whom we highly efteem and reverence,
and are apt to have their examples in great venera-
tion, from whom we have received great kindnefTes
and benefits, and are always endeavouring to be like
thofe whom we love, and are apt to conform our
felves to the will and pleafure of thofe from whom
we have received great favours, and who are con-
tinually heaping great obligations upon us.
So that whether we confider the excellency of our
pattern, or the mighty endearments of it to us, by
that infinite love and kindnefs which he hath ex-
prefs'd towards us, we have all the temptation, ard
all the provocation in the world, to endeavour to be
like Jiim j far who would not gladly tread in the
fteps
condition of falvafion. 2077
fleps of the Son of God, and of the beft friendSERM^
. CXXII
that the fons of men ever had } who will not follow
that example to which we ftand indebted for the
greateft blefTmgs and benefits that ever were procured
for mankind ? thus you fee of what force and ad-
vantage the example of our blefled Saviour is
toward the recovery and falvation of mankind,
3dly, he is " the author of eternal falvation,"
as he hath purchafed it for us, by the merit of his
obedience and fufFerings, by which he hath obtained
eternal redemption for us \ not only deliverance from
the wrath to come, but eternal life and happinefs,
when by our fins we had juftly incurred the wrath
and difpleafure of almighty God, and were liable to
eternal death and mifery. He was contented to be
fubftituted a facrifice for us, " to bear our fins in
" his own body on the tree," and to expiate the
guilt of all our offences by his own fufferings. He
died for us, that is, not only for our benefit and
advantage, but in our place and flead -, fo that if he
had not died~we had eternally perifh'd , and becaufe
he died, we are faved from that eternal ruin and pu-
nilhment, which was due to us for our fins.
And this, tho' it be no where in fcripture call'd
by the name or term of fatisfadiion, yet, which is
the fame thing in effedl, it is call'd " the prize of
*' our redemption j" for as we are fmners, we are
liable and indebted to the juflice of God, and our
bleffed Saviour by his death and fufferings hath
difcharged this obligation; which difcharge, fince
it was obtained for us by " the fhedding of his pre-
" cious blood," '' without which,'* the fcripture
exprefly fiys, " there had been no remifTionof fin,'*
why it may not' properly enough be called payment
Vol. VII. 14 S and
207S C H R I s T the author^ and obedience the
^•xxiY ^^<^^ ^^tisfa(5lion, I confcfs I cannot underdand. Not
that God was angry with his S o n, for he was always
well pleafcd with him-, or that our Saviour
fuffer'd die very fame which the finner fhould have
done in his own perfon, the proper pains and tor-
ments of the damned : but that his pcrfed; obedience
and grievous fufFerings, undergone for our fakes,
and upon our account, were of that value and
efteem with God, and his voluntary facrifice of him-
felf in our flead, fo highly acceptable and well-
pleafing to him, that he thereupon was pleafed to
enter into a covenant of grace and mercy with
mankind ; wherein he hath promifed and engaged
himfelf to forgive the fins of all thofe who fincerely
repent and believe, and to make them partakers of
eternal life. And hence it is, that the blood of
Christ, which was fhed for us upon the crofs, is
calPd '' the blood of the covenant i" as being the
fanc^lion of that new covenant of the gofpel, into
which God is enter'd with mankind ; and not only
the confirmation, but the very foundation of it j for
which realbn, the cup in the Lord's fupper (which
reprefents to us the blood of Christ) is call'd
*' the new teilament in his blood, which was fhed
*' for many for the remifTion of fins."
4thly, and laftly, Christ is fiid to be " the
" author of our fxlvation,'* in refpedt of his powerful
and perpetual intercefTion for us at the right-hand of
God. And this feems to be more efpecially intima*
ted and intended, in that expreflion here in the text,
that " being made perfect he became the author of
*' eternal falvation to them that obey him." Which
words of " his being perfedled," do, as I have
fliew'd before, more immediately refer to his fufFer-
condition of falvation. 2079
ings, and the [reward that followed them, ^' his exal- p^yj^j'
*' tation at the right hand of God," where " he
" lives for ever to make intercefTion for us ;" by
which perpetual and mod prevalent intercefTion of
his, he procures all thofe benefits to be bellowed up-
on us, which he purchafed for us by his death ; the
forgivenefs of our fins, and our acceptance with
God, and perfedl reftitution to his favour, upon our
faith and repentance, and the grace and alTiltance of
Go d's Holy Spirit to enable us to a fincere
difcharge of our duty, to ftrengthen us againfl: all
the temptations of the world, the flefh, and the
devil, to keep us from all evil, and to preferve us to
his heavenly kingdom.
And this is that which our apodle calls " obtain-
" ing of mercy, and finding grace to help in time of
•' need," chap. iv. ver. 16. of this epift. Our blef-
fed Sav I o u R now that he is advanced into heaven,
and '' exalted on the right-hand of the majedy on
*' high," doth out of the tendercO: affedion and com-
pafTion to mankind, ftill profccute that great and
merciful defign of our falvation, which was begun
by him here on earth, and in virtue of his meritori-
ous obedience and futferings does offer up our prayers
to God, and as it were plead our caufe with God,
and reprefent to him all our wants and necelTities,
and obtain a favourable anfwer of our petitions put
up to God in his name, and all neceffary fupplies of
grace and ftrength, proportionable to our tempta-
tions and infirmities.
And by virtue of this powerful intercefTion of our
blefTed Sav i o u r and R e d e e m e r, our fins are
pardoned upon our fincere repentance, our prayers are
graciouQy anfwered, our wants are abundantly fup-
14 S 2 pLcu^
2o8o Christ the author^ and obedience the
S E R M. plied, and the grace and afTiftance of Go d 's S p i-
R I T are plentifully afforded to us, to excite us to
our duty, to ftrengthen us in well doing, to com-
fort us in afflidions, to fupport us under the greatefl:
trials and fufFerings, and " to keep us through faith
" unto falvation.*'
And for this reafon, as the purchafing of our fal-
vation is in fcripture attributed to the death and
fufFerings of C h r i s t ; fo the perfecting and fi-
nifhing of it is afcribed to the prevalency of his in-
tercefTion at the right-hand of G o d for us. So the
apoftle tells us, chap. vii. ver. 25. that " he is able
*' to fave to the uttermofl all thofe that come to
" Go D by him; feeing he ever liveth to make in-
'« tercelTion for us." He died once to purchafe fal-
vation for us \ and that we may not fall iliort of it,
but receive the full benefit of this purchafe, *' he
*' lives for ever to m.ake intercelTion for us;" and
thus " he faves to the uttermoft all thofe that come
*' to God by him *, " that is, he takes care of the
whole bufinels of our filvation from firft to lad.
And now that he is in heaven, he is as intent to
procure our welfare and happinefs, and as tenderly
concerned for us, as when he lived here among us
upon earth, as when he hung upon the crofs, and
«' poured out his foul an offering for our fins -," for
he appears at the right-hand of Go d in our nature,
that which he affumed for our fakes, which was
made fubjecl to, and fenfible of our infirmities, and
which " was tempted in all things like as we are,
*' only without fin ; " and therefore " he knows
*' how to pity and fuccour them that are tempted j ''
and from the remembrance of his own fufferings, is
prompted to a compalTionate fenfe of ours, and
never
cxxir.
condition of f ah at ion, 20S
never ceafeth in virtue of his blood.^ which was Ihed SE^ RM.
for us, to plead our caufe with God, and to inter-
cede powerfully in our behalf.
So that the virtue and efficacy of Ch r t s t 's ui^
terceffion on our behalf, is founded in the redemp-
tion, which he wrought for us, by his blood and
fufferings ; which, being cnter'd into heaven, he re«
prefents to God on our behalf. As the high-
prieft under the law did enter into the holy place,
with the blood of the facrifice that had been offered,
and in virtue of that blood interceded for the peo-
ple : " fo C H R I s T by his own blood enter'd into
*' the holy place, having obtained eternal redemp-
" tion for us : " as the apofde fpeaks, chap. ix.
ver. 12. he enter'd into " the holy place," that is
«'Jnto heaven it felf," to make interceffion for us,
as the apoftle explains himfelf, ver. 24. '' Christ
" is not enter'd into the holy places which are
*' made with hands ; but into heaven it k\^^ to ap-
*' pear in the prefence of God for us." And
chap. X. ver. 12, fpeaking of Christ's appear-
ing for us at the right-hand of God, " this man
*' (fays he) after he had offer'd one iacrifice for fin
*' for ever'* (that is, a facriiice of perpetual virtue
and efficacy) '' fat down at the right-hand of God,"
that is to intercede for us in virtue of that facrifice.
From all which it appears that the virtue of
Ch R I s T 's mediation and intercefllon for us in hea-
ven, is founded in his facrifice, and the price of our
redemption which he paid on earth, in ihedding his
blood for uSo
From whence the apoftle reafons, that " there is
*' but one mediator between God and man," by
whom wx are to addrcfs our prayers to God ;
I Tim.
2082 C H R I s T //5^ author^ and obedience the
SERM. I Tim. ii. 5. " There is one God, and one mcdi-
^XIL t( ^^^^ between God and men, the man Christ
" Jesus, who gave himfelf a ranfom for all.'*
His mediation is founded in his ranfom, or the
price which he paid for our redemption. The apo-
ftle indeed docs not fay there is " but one media-
*' tor'* between God and man in exprefs words,
but furely he means fo \ if by faying " there is one
*' God," he means there is but one God ; for
they are joined together, and the very fame expref-
fion ufed concerning both; " there is one God,
*' and one mediator between God and. men:'*
that is, there is " but one God, and one media-
*' tor." But then, they of the church of Rome
endeavour to avoid this plain ityil^ by diftinguilh-
ing between a mediator of redemption, and a me-
diator of interceflion : but now if C h r i s t 's me-
diation, by way of interceffion, be founded in the
virtue of his redemption ; then if there be but one
mediator of redemption, then there is but one me-
diator of intercefTion in heaven for us. " There is
'' one God and one mediator between God and
" men, the man Christ Jesus, who gave him-
'« felf a ranfom for all." So that the power and
prevalency of his interceflion is founded in his ran-
fom, that is, the price of our redemption ; in vir-
tue whereof alone he intercedes with God for us,
as the apoflle to the Hebrews does mod plainly af-
fert. So that all other interceffors in heaven for us
are excluded from offering and prefenting our prayers
to God, befides " our high-priefl, who is at the
'' right-hand of God, and lives for ever, to make
'' interceflion for us/' and by virtue of his inter-
ceflion, *^ is able to fave to the uttermoft alJ thole
*^' that
conditio?! of falvation, 20S3
*' that come to God by him," that is, who put up S E R M.
their prayers to God in the alone virtue of his ,_^^ ,-^
mediation. So that as there is no need of any other,
if his intercefiTion be available " to fave to the ut- -
" termoft: " fo there is great danger in applying to
any other (whether faint or angel, or even the blef-
fed virgin) if the benefit of his intercefllon be li-
mited to thofe '' who come to God by him.'* And
thus I have fhewn by what means Christ is the
author of our falvation ; which was the fir(t thing:
propos'd to be confider'd. I proceed to the
Second thing I propofed to enquire into ; namely,
what obedience the gofpel requires as a condition,
and is pleafed to accept as a qualification in thofe
who hope for eternal falvation. And this I fhall
explain, firfl: negatively, and then pofitively.
I ft, negatively ; it is not a meer outward pro-
fefTion of the chriftian religion, and owning of
Christ for our Lord and lawgiver, that will
be accepted in this cafe. " Not every one that faith
" unto me. Lord, Lord, (faith our Savi-
*' our) fhall enter into the kingdom of God."
By which we may very reafonably underftand, all
that profefllon of religion, which falls fliort of obe- ^ .
dience and a holy life ; as the profeffion of faith in
Ch R 1ST, being baptized into his name and reli-
gion, the mere belief of his dodrine, and the own-
ing of him for our Lord and Saviour; no,
nor the external worfliip of him, and profefllon of
fubjedlion to him, by prayer and hearing his word
and communicating in the holy facrament. No,
though this be fet off in the moft glorious man-
ner, by prophefying and working miracles in his
name 5 for fo it follows in th? next words, ^« many
fhall
20^4 C H R I s T /y6^ author, and obedience the
SERM." fhall fay to me in that day, Lord, Lord,
CXXII <t \ixvt we not prophefied in thy name, and in thy
" name have call out devils, and in thy name have
'' done many wondrous works? we have eat and
*' drunk in thy prefence, and have heard thee
*' preach in our ilreets." But he tells us, that
nothing of all this, without obedience to his laws,
will be lufiicient to gain us admiflion into heaven.
2dly, policively ; that which God requires as a
condition, and will accept as a qualification in thofe
who hope for eternal life, is faith in Christ and
a fincere and univerfal obedience to the precepts
of his holy gofpel. " Not every one that faith
*' unto me. Lord, Lord, fliall enter into the
*' kingdom of God : but he that doth the will of
'' my Father which is in heaven." And here in
the text it is exprefly faid, that " Christ is the
'' author of eternal falvation to them that obey him,
" ToT? uVaxaao-iv clur^" to them that hearken to
him; that is, to them that do fo hear and believe
his gofpel, as to obey it ; to them, and no other,
he is '' the author of eternal falvation."
And that we may the more clearly and diftindly
iinderftand what obedience it is, which the gofpel
exads as an indifpenfible condition of eternal falva-
tion, and a neceffary qualification in all thofe who
hope to be made partakers of it ; we may be
pleafed to confider, that there is a virtual and an
a6lual obedience to the laws of God ; a perfe6l and
fincere obedience to them ; the explication of thefe
terms, will give us a diftindl conception of the things
we are fpeaking of.
I ft, there is a virtual, and there is an a6lual obe-
dience to the laws of God. By an adual obedience,
I mean
Condition of fahafmu 2085
f mean the pradice and exercife of the feveral SERiVr.
graces and virtues of chriftianity, and the courfe and
tenor of a holy life \ when '' out of a good conver-
" fation men do fhew forth their works," and by the
outward actions of their Hves, do give real teitimony
of their piety, juRice, fobriety, humility, meeknefs,
and charity, and all other chriftian graces and virtues,
as occafion is miniftred for the pradtice and exercife
of them.
By a virtual obedience, I mean a fincere belief of
the gofpel, of the holinefs and equity of its precepts,
of the truth of its promifes, and the terror of its
thrcatnings, and a true repentance for all our fins.
This is obedience in the root and principle *, for he
who fmcerely believes the gofpel, and does truly re-
pent of the errors and mifcarriages of his life, is firm-
ly refolved to obey the commandments of God, and
to walk before him, in holinefs and righteoufnels
all the days of his life ; fo that there is nothing that
prevents or hinders this man's ad"ual obedience to the
laws of God, in the courfe of a holy and good life,
but only the want of time and opportunity for it.
And this was the cafe of thofe, who, upon thehearino-
of the gofpel v/hen it was firft preached to them,
did heartily embrace it, and turn from their fins,
and the worfhip of idols, to the true and living God,
but perhaps were cut off foon after \ (as there were
many who being but newly gained to chriftianity,
were prefently put to death, and fuiier'd martyrdom
for that profefTion ;) there is no doubt to be made,
but that in this cafe, a virtual obedi(^nce was in
fuch perfons a fufficient qual ideation for eternul.
hfe.
Vol. Vir. 14 T Bu:
4c86 CuRizr the author, and obedience the
S E R M. But where there is time and opportunity for the
CXXU. ^ gxgj.(.jfg qP qui- obedience, and the practice of the
virtues of a holy hfe, there adlual obedience to the
laws and precepts of the gofpel is neceflary, to quahfy
us for eternal happinefs \ fo that tho* a man do fm-
cerely believe the gofpel, and truly repent of his fins,
and refolve upon a better life \ yet if he do not af-
terwards in the courfe of his life put this refolution
in pradice, and " bring forth fruits meet for repen-
tence,*' and amendment of life, and perfevere in a holy
courfe, his firft refolution of obedience, though it
were fincere, will not avail him to falvation. Nay,
if he fhould continue for fome time in the refolution
and pradice of a holy and virtuous life, and after-
wards fall off from it, and " turn from the holy com-
*' mandment delivered unto him, his latter end
" would be worfe than his beginning ; all his righ-
•■^ toufnefs that he hath done would not be remem-
«' bred; he fhall die in his iniquity." For " with-
'' out holinefs no man fhall fee the Lord." " IF
*' any man draw back, God's foul will have no plea-
*' fure in him." This is fo very clear and plain from
fcripture, that no man can entertain a contrary per-
fuafion, without contradicting the whole tenor of the
bible. ,
The fum of what I have liiid is this, that a virtual
obedience and fincere faith and repentance are fuffi-
cient, where there is no time and opportunity for
a6tual obedience and the pradice of a good life : but
where there is opportunity for adual obedience, and
the continued praclice of a good life, and perfeve-
rancc therein ; they are indifpenfably necelTary in
order to our eternal falvation, and a well grounded
Jiope and afiurance of it.
2d!y, there
condition of falvation, 2087
sdly, there is a perfed, and there is a fincere obe- S E R M.
diencc. Perfedl obedience confifts in the exadt con-
formity of our hearts and lives to the law of God,
without the lead imperfedion, and without failing
in any point or degree of our duty. And this obe-
dience, as it is not confident with the frailty and in-
firmity of corrupt nature, and the imperfedion of
our prefent date, fo neither doth God require it of
us as a necedary condition of eternal life. We arc
indeed commanded to be " perfe6l, as our Father
" which is in heaven is perfedl :" but we are not to
underdand this dridly and rigorouQy ^ for that is
not only impollible to men in this prefent date of
imperfe6lion,but abfolutely impodible to humane na-
ture, for " men to be perfedl as God is per fed :''
but the plain meaning of this precept is, that we
fhould imitate thofe divine perfedions of goodnefs,
and mercy, and patience, and purity, and endeavour
to be as like God in all thefe as we can, and be dill
afpiring after a nearer refemblance of him, as may
be evident to any one who confiders the connexion
and occafion of thefe words.
By a dnccre obedience, I mean fuch a conformity
of our lives and adions to the law of God> as to
the general courfe and tenor of them, that we do not
live in the habitual pradlice of any known fin, or
in the cudomary negled of any material or confide-
rable part of our known duty ; and that we be not
wilfully and deliberately guilty of the fingle ad of
heinous and notorious fins, as I have formerly ex-
plained this matter more at large, in another dif-
courfe. And this obedience, even in the bed of men,
is mixt with great frailty and imperfedion ; but yet
becaufe it is the utmod that we can do in this date of
14 T 2 infirmty
2o83 C H R I s T /^<f author^ and obedience the, he.
S E R M. infirmity and iiriperfe6lion, the terms of the gofpel
y^,^^^ are fo merciful and gracious, as that God is pleafed
for the fake of the meritorious obedience and fuffer-
ings of our blefled Saviour, to accept this fincere^
tliough imperfc6l obedience, and to reward it with
eternal life. And this, I doubt not, after all the
intricate difputes, and infinite controvcrfies about
•this bufincfs, is the true and clear flate of the
•matter.
And this fincere obedience which the gofpel re-
quires of us, as a condition of our happinefs, though
it be fometimes called by divines, evangelical per-
fecSlion *, yet it is but very improperly fo called 5
for nothing is properly perfed to which any thing is
■wanting j and great defeds and imperfections mufl
needs be acknowledged in the obedience of the befl
and holieft men upon earth ; and they who pretend
to perfedion in this life, do neither underftand the
law of God, nor themfelves, but (as St. John fays
of fuch perfons) " they deceive themfelves, -and the
" truth is not in them ;" and befides other im-
perfedtions, thefe two are evident in them, ignorance
and pride.
And thus much may fuffice to have fpoken to this
fecond particular, namely, what obedience the gof-
pel requires as a condition, and is pleafed to accept
as a qualification for eternal life.
SERMON
C 2oBg ]
SERMON CXXIII.
The poffibility and neceffity of gofpel-
obedience, and its coniiRence with
free ^race.
1
H E B. V. 9.
/^nd being madeperfe5i^ he became the author of eternal
fahation unto all them that obey him,
OR the explication of thefe words, I propos*d SER M.
to confider thefe five things. SS^iilj
I ft. How and by what means Christ is the Thefe-
author of our falvation. ^^^^ ^^^^
2dly, What obedience the gofpel requires as a this text,
condition, and is pleafed to accept as a quahfication
in thofe who hope for eternal falvation.
3dly, The poffibility of our performing this con-
dition, by that grace and affiftance which is ofFer'd,
and ready to be afforded to us by the golpel.
4thly5 The necefTity of this obedience, in order
to eternal life and happinels.
5thly, The confiflency of this method and means
of our falvation with the law of faith, and the free
grace and mercy of God declared in the gofpel.
I have handled the two firft of thefe, and now
proceed to the
Third thing I propofed to confider, viz. the
pofTibiHty of our performing this condition, by
that grace and affiftance which is offer'd and ready
to be afforded to us by the gofpel. For if
Christ
2090 T^he pcfftbilify and necejfify ofgofpeUcbedience^
S K R M. Christ be " the author of eternal falvation only
P^^j^'^ " to thole who obey him •,'' tlien thofe who live in
difobedience to the gofpel are in a ftate of damna-
tion. But there cannot be the guilt of difobedience,
where obedience is impofiible *, no man being guilty,
orjuftly liable to punifhment, for the not doing
of that, which it was no ways pofTible for him to
do. Therefore the covenant of the gofpel, into
which God is enter'd with mankind, doth neceffi-
rily fuppofe the poffibiliry of performing the condi-
tion of It; otherwife it leaves them in as bad a con-
dition as they were in before, becaufe it only offers
new bleilings and benefits to us, but fets us never
the nearer the obtaining of them, if fo be the con-
dition upon which they are granted be altogether
impofTible to us \ nay, it renders our (late many de-
grees worfc, if our not performing the condition of
fuch gracious offers brings us under new and greater
guilr.
If it be fald, that fome perfons have great be-
nefit by it, becaufe they by an efpecial and effedual
grace fhall be enabled to perform the conditions of
this covenant ; is not this a mighty ftraitning to the
grace and mercy of the gofpel, to confine it within
fo narrow a compafs, as flill to leave the greateft
part of mankind in a worfe condition, than if falva-
tion had never been offer'd to them : as it certainly
does, if (as this doflrine does neceflarily fuppofej the
guilt and punifhment of men lliall be greatly in-
creafed and heigh tned by their contempt of, and
difobedience to the gofpel ; when at the fime time it
is acknowledged, that it was not pofTible for thofe
men to obey it ; for want of that fpecial and
l^ffcftual grace, which is necefiary to enable them
thereto.
and its confijlence with free grace. 209 1
thereto. I do not love to handle thefe points con-SERM.
tentioufly, but this in my apprehenfion does as^^J^
much derogate from the amplitude and riches of
God's grace in the gofpel, as any thing that can
eafily be faid.
And therefore, for the right dating and clearing
of this matter, I fliall endeavour to make out thefe
three things.
I. That we are not fufficient of our felves, and
by any power in us, to perform the condition of the
gofpel.
2,. That the grace of Go d is ready to enable and
alTift us to the performance of thefe conditions^ if
we be not wanting to our felves.
3. That what the grace of Go d is ready to ena-
ble us to do, if we be not wanting to our felves, that
may properly be faid to be poflible to us, and, in
fome fenfe, in our power.
I . That we are not fufficient of our felves, and
by any power in us, to perform the condition of the
gofpel. The grace of God doth clearly appear in
the whole bufinefs of our falvation : " by grace ye
*' are fived ("fays the apoftlej and that not of your
" felves, it is the gift of Go d." Faith is the gift
of God, and fo is repentance. " It is God that
" works in us both to will and to do of his own
'' goodnefs j" that is, who both inclines and excites
us to that which is good, and enables us to do it.
*' Without me (fays Ch r i s t) ye can do nothing."
And '' through Christ ftrengthning me" (faith
Sr. Paul) " I am able to do all things i" all things
v/hich God requires of us, and expe6i:s to be done
by us in order to our falvation. Without the grace
of Chris t, " we are without flrcngth \ and are
" not
2092 7"/'^ pojfibility and necejjify ofgofpel-obedience,
SEx^M « not fufHcient ofourfelves, as of ourfelves, to think
\^!^ '' ^ 8°°^ thought ;" that is, we are not fufficient
of ourfelves to defign or refolve upon any thing that
is good-, " but our fufficiency is of God."
I'he depravation of our nature hath brought a
great impotency and difabihty upon us to that
which is good 5 and v^^e have made ourfelves much
weaker by evil pra6lice ; by the power of evil habits,
we are enflaved to our luds, and " fold under fin." So
that if at any time we are convinced of our duty,
and from that convidlion have an inclination to
that which is good, " evil is prefent to us." When
the law of God gives us the knowledge of our du-
ty, and flares our confciences in the face, " there
*' is another law in our members, warring againft the
*' law of our minds, and bringing us into captivity
*' to the law of fm, which is in our members."
Sin brings us under the power of Satan, and gives
him dominion over us. " For his fcrvants ye are
•' whom ye obey •," fo that he rules and bears fway
in us, and " we are led captive by him at his plea-
*' fure." Evil and vicious habits are a kind of fe-
cond nature fuperinduced upon us, which takes
away our power and liberty to that which is good,
and renders it impofiible to us to raife and refcue our
felves •, fo that " we are prifoners and captives, 'till
*' the Son of God fets us free ; and dead in tref^
*' pafles and fins,'till he gives us life." And therefore
the prophet reprefents the recovery of ourfelves from
the bondage of fin, by fuch things as are naturally
impofiible, to fhew how great our weaknefs and im-
potency is; Jcr. xiii. 23. "Can the ethiopian change
*' his skin, or the leopard his fpors? then may yc
*' alio do good, who are accuftomed to do evil."
And
and its conjiflence with free grace, 2093
And by how much fironger the chains of our fins are, SJ^^R ^'J-
and the more unable we arc to break loofe from
them; by fo much* the greater and more evident
is the neceffity of the divine aflidance, and of
the -power of God's grace, to knock off thofe fet-
ters, and to refcue us from this bondage and
flavery.
2. The grace of God is ready to afTift and enable
us to the performance of thefe conditions, that is,
to faith and repentance, and all \}.\t purpofes of obe-
dience and ahoiy hfe; if we be not wanting to our
felves, and do not rejed or neglect to make ufe of
that grace, which God oiicrs us, and is read/ to afford
us in a very plentiful manner. And this is tiiat
which renders all the mercies cF the gofpel effcdual
(if it be not our owii fault, and wihul negkd) to
the great end and defign of our falvation j iind with-
out this, all the gracious offers of the gofpel would
fignify nothing at all to our advantage.
And this like wife is that which renders the un-
behef and impenitency and difobedience of men ut-
terly inexcufable ; becaufe nothing of all this does
proceed from want of power, but of will to do bet-
ter. And therefore this is fo neceffary an encourage-
ment to all the endeavours of obedience and a good
life, that men fhould be afTured of God's readinefs
to afiifl: and help them in the doing of their duty,
that without this the revelation of the gofpel, tho'
never fo clear, would fignify nothing to us, all the
precepts and diredions for a good life, and the mod
vehement perfuaiions and exhortations to obedience,
would have no force and life in them; for what
fignifies it to diredl the dead, and fpeak to them that
cannot hear, and to perfuade men, tho* it were with
Vol. VIk 14 U ail
2 c 9 1 7hc foJJibiUty and necejjtty ofgofpeU obedience^
^^ ^y\ '^ the earneftnefs in the world, to thofe things whicl^,
' It is impofilble for them to do?
Therefore our blcffcd Saviour, when he had laid
down, and explained the precepti of holinefs and vir-
tue in his fcrmon upon the mount, to encourage
them to what he had been directing and propofing
to them, he afTures them that God is ready to aliord
his grace and afTidancc to all thofe that are fincerely
defirous to do his wiJl, and do earnelliy implore his
grace and aflillance to that purpofe, Matth. vii.-7,
8, 9, 10, II. " Ask (faun her) and it fhall be
*' given you ; feek, and ye Iliiil find ; knock, and
*' it fliall be opened unto you : for every one that
" asketh, receiveth ; and he that feeketh, nndeth ;
" and to him that knocketh, it ihall be opened.**
So that if any man want the grace and affii^ance of
GoD*s Holy Spirit, it is his own iault ; it is
either for want of feeking, or for want of earneft-
nefs in askings for our Saviour exprefly aiTures us,
that he denies it to none ; " for every one chat ask-
" eth, receiveth."
And to give us a more lively and fenfible afTurance
of this, he reprefents the care and kindncfs of God to
men, by the afFe6lions of earthly parents to their chil-
dren,who tho' they be many dmes evil themfclves, yet
are not wont to deny their children necediry good
things, when they dccendy and dutifully beg them
at their hands ; " what man is there of you, whom
*' if his fon ask bread, will he give him a (tone?
" or if he ask a fifli, will he give him a ferpent?
" If ye then being evil, know how to give good
*' gifts unto your children, how much more fhall your
*' Father which is in heaven, give good things to
" them that ask him ? " Here is a general promife
and
and its conjtjtence with free grace. 209 J
and declaration, that upon our humble and earned ^.^^^J;
prayer to God, he will grant us whatever is good
and necefiary, by which is certainly intended in the
firfl: place, fpiritual good things, btcaufe thefe are the
be ft and mod neccflary ; and to fatisfy us that our
S^ V 1 o UR did in the firft place, and more efpecially
mean thefe, St. Luke does particularly inftance in
the grace and afTiftance of God's Holy Spirit.
Luke xi. 13. " How much more ftiall your heavenly
" Father give the Holy Spirit to them that
'' ask hun?" " the Holy Spirit," that is, the
continual prefence and influence of it to all the pur-
pofes of guidance and diredion, of grace and affif-
tance, of comfort and fupport in our chriflian courfe*
And what elfe is the meaning of that parable of
our Saviour's concerning the talents intruded with
every man, according to his capacity and opportuni-
ties, Matth. XXV. I fay, what elfe can be the mean-
ing of it but this ? that God is before-hand with
every man^ by affording the advantages and oppor-
tunities of being happy, and fuch a meafure of grace
and afTiftance to that end, which if he faithfully
improve, he ftiall be admitted '^ into the joy of his
" Lord.''
And upon this confideration of the gracious pro^
mifes of the gofpel to this purpofe, it is, that the
apoftle St. Paul doth fo earneftly exhort chriftians to
endeavour after the higheft degree of univerfal holi-
nefs and purity, that we are capable of in this life;
2 Cor. vii. t. '* Having therefore thefe promifes,
*' dearly beloved, let us cleanfe ourfelves from all
'* filthinefs of flefh and fpiritj perfeding holinels
*' in the fear of God." And fo likewile Phil. ii.
12, 13. " Wherefore, my beloved, work out your
14 U 2 " own
2096 ^he fojjibility and nccejjiiy of gofp el-obedience ^
S E R M. *' own falvation with fear and trembling" ^that is,
9^^^}^'i ^vith great care and concernment, left you fhould fall
fhort of it) " for it is God that workcth in you
«' both to will and to do, of his good pleafure."
The confideratim of God's rcadinefs to afiift us,
and of his grace which is always at hand to ftir
up our wiils to that which is good, and to flrengthen
us in the doing of it, ought to be a great argu-
ment and encouragement to us, to put forth our
utmoft endeavours, and fo co-operate with the grace
of God toward our own falvation.
And the apoille St. Peter ufeth the fame argu-
ment to prefs men to ufe their utmoft '^ diligence,
" to make their calling and eledion fure," by-
abounding in all the virtues of a good life, 2 Pet. i.
2, 4. " According as his divine power hath given
" us all things which pertain to life and godlinels."
Cthat is, hath fo plentifully furnifh'd us with all the
requifites to a godly life) " through the knowledge
" of him that hath called us to glory and virtue"
(that is, by knowledge of the gofpel and the grace
therein offered to us) " whereby he hath given unto
*' us exceeding great and precious promifes, that by
*' thefe ye might be partakers of a divine nature,
*' having efcaped the corruption that is in the world
*^ through lull." And then from the confideration
of this divine power, conveyed to us by the gofpeJ,
and the promiles of it, he exhorts men '' to give all
«' diligence, to add to their faith, virtue, and know-
*' ledge, and temperance, and patience, and god-
** linefs, and brotlierly love and charity.'*
And indeed the fcripture every where afcribcs our
regeneration and Hmdtiiication, the beginning, and
progrefsj and perfcverancc of our obedience, to the
powerful
and its confijience with free grace. 2097
powerful grace and afiiflance of God's Holy SERM.
Sp I R I T -, we arefaid to be " regenerated and born: _ J:
" again of the Spirit, to be renewed and
" fandlified by the Ho ly Ghost, to be led by
*' the S p I R I T, and by the S p i R 1 t to mortify
" the deeds of the flefh," and in a word, ^« to be
** kept by the mighty power of God through
'^ faith unto falvation."
3. What the grace of God is ready to enable ug
to do, if v/e be not wanting to our felves, may
properly be faid to be pofiible to us, and in fome
fenfe, in our power. That may be faid to be pof^
fible to us, which tho' we ** cannot do of our felves
*' as of our felves," (that is by our own natural
power) yet we can do by the help and afTiftance of
another, if that afllftance be ready to be afforded to
us ; as we are fure the grace of G o d's Holy
Spirit is, becaufe he hath promifed it to them
that feek it, and " he is faithful who hath pro-
" mifed."
That cannot be faid to be wholly out of any
man's power, which he may have for asking j that
which we are able to do by the llrength and
afliftance of another, is not impoiTible to us. Surely
St. Paul did no ways derogate from the grace of
God when he faid, '^ I am able to do all things
*' thro' Christ ftrengthening me ; " he reckons
himfelf able to do ail that which by the ftrength of
Christ he was enabled to do.
And this is the true ground of all the perfuafions
and exhortations, which we meet with in fcripture,
to holinefs and obedience, which would all be, not
only to no purpofe, but very unreafonable, if we
were wholly deftitute of power to do what God
commands :
£09^ TbepnJJih 'lify and vecpjjity of gofpeUobedtencey
S F, 5< M- commands : but if he be always ready at hand X.(S
' afTiil us b , a grace fufHcient for us, if he co-operate
with us in the work of oar falvanOij, then is there
abundant ground of encourageinenr ro o.ir ei dca-
vours ; andifwefdl Ihurt oi ecern.il la!varion, it is
wholly our own fa.jlt *, it is i.ot becaufe Goo is
wanting to us in tnofe aids and allillances of his
grace which are necefiary ; but because we are want-
ing to our felves, in not feeking G o d's grace more
earneftly, or by neglecting to make ufe of it when
it is afforded to us. For it is really all one, both
to the encouragement of our endeavours, and to the
rend ring of our difobedience inexcufablc, whether
we be able of our felves to perform the condition
of the gofpcl, or God be ready to aflin: us by
his grace and Holy Spirit to that pur-
pofe.
Wherefore, as the apoftle exhorts, Heb. xii. 12,
1^9 H> 15- " ^'^''^ 'JP ^^^^ hands which hang down,
*' and the feeble knees, and make ftraight paths for
*' your feet, left that which is lame be turned out
*' of the way, but let it rather be healed. Follow
*' holinefs, without which no man fhall fee the
** Lord 5 looking diligently left any man fail of
*' the grace of God j " intimating, that it is want
of care and diligence on our part, if the grace of
God fail of its end, and be not effectual to all the
purpofes of faith, and repentance, and obedience^
God does not withhold his grace from us: but
men may receive it in vain, if they do not make
ufe of it. And thus I have done with the third
thing I propofed to confider from thefe words. I
proceed to the
Fourth,
and its confftence whh free grace. 2Coq
Fourth, viz. to confider the neceinty of this obe- SF.RM.
dience, in order to our obtaining of eternal life and^^^^^^-,
happiaeji:. * Ch R IST is the author of eternal fal-
" vation ro thein that obey him; '' that is, to fuch,
and only to iuch, as live in obedience to the precepts
of his iioly gofpel, to them who frame the general
courfe o\ their lives according to his Jaws. Some
men (eem to be \o afraid of the merit of obedience
and good works, tiiac they are loch ro afTert the
neceffity of tnem, and do it with io much caution,
as if they we.e not throughly perfuaded ot it, or did
apprehend inwc dangerous conlequences of it : but tli is
fear ib ptrfedly groundlefs ; as if merit could not be
exckided, without cading off our duty, and releafino-
our lelves trom any necelHry obligation to be good.
For any man iure'y may eafily dilcern a plain dif-
ference betvveen a wortainels of defert, and a fitnefs
of receiving a rebel, being penitent and forry for
what he hath done •, though fie cannot deferve a
pardon, yet he may thereby be qualified and made
meet to receive it; though repentance do not make
him worthy, yet it may make him capable of it,
which an obl^inare rebel, and one that perfifts in
his diOoyaky, is not. This is a thing fo plain oJ it
k\^^ that it would be wafle of time and words to
infifi: Io ger upon the proof of it.
Now I lie necelTity of obedience, in order to eter-
nal life and happinels relies upon thefe three grounds.
iH, upon the conilitution and appointment of
Go D.
2dly, the general reafon of rewards.
jdly, upon the particular nature of that reward,
which God will confer upon us for our obedience.
ifl, the
2100 ne pojjihilify and necejfity ofgofpeU obedience,
SERM. ift, the conftitution and appointment of God.
^^^^^i^" Eternal life is the gift of God i" and he may
do what he will with his own, he may difpcnfc
his gifts and favours upon what terms and conditi-
ons he pleafech ; and therefore if he hath plainly
declared, that " to them who by patient continu-
*' ance in well-doing feek for glory, and honour,
*' and immortality, he will give eternal life ; " that
*' without holinefs, no man Ihali fee the Lord;"
but " if we have our fruit unco holinefs, our end
" fliall be everlalling life j " who fhall refill his
will, or dilpute hispleaiure? The right and autho-
rity of God in this matter is fo unqueftionable,
that it admits of no contefl; and the bieilir.gs and
• benefits proposed, are fo infinitely great and inva-
luable, that no condition of obtauiing them, wnich
is polTible to be perform'd by us, can be thought
hard and unequal ; fo that we ought thankfully to
receive fo great a favour, let the terms and condi-
tions of it be what they will ; and if there were no
other reafon for the impofing of thefe conditions
upon us, of faith, and repentance, and obedience,
but meerly the will and pleafure of Go d, this were
enough to filence all objedions againft it.
But idly, the necefilty of obedience, in order to
eternal life, is likewife founded in the reafon of
rewards in general. For though the meafure and
degree of our reward fo infinitely beyond the pro-
portion of our beft duty and fervicc, as eternal life
and happinefs is, I fay, though the meafure and de-
gree of this reward be founded in the immenfe
bounty and goodncfs of God-, yet the reafon of
reward in general, is necelTarily founded in our obe-
dience to God's lav/s ; for according to the true
nature
and its conjiftence with free grace, 2 lo i •
nature and reafon of things, nothing but obedience S E R m.
CXXIII
is capable of reward. For though authority may
pardon the breach and tranfgreilions of laws, and re-
mit the puniiliment due thereto, yet to reward the
contempt of laws, and wih'^ul difobedience to them,
is direclly contrary to the defign of government,
and does plainly overthrow the very reafon and
end of all laws, and makes obedience and difobedi-
ence to be all one, if fo be they are equally capable
of reward : and therefore nothing can be more abfurd
and ienflefs, than for any man to hope to be rewarded
by God, who does not Wvo, in a fmcere obedience to
his laws. " Every man that hath this hope in him,'*
(that is, in Christ Jesus, to be faved by him) " pu-
'' rifieth himfelf, even as he is pure i" that is, en-
deavours to be like him in the purity and obedience
of his life : and nothing furely can be more unreafona-
ble than to expert to be rewarded by the great go-
vernor and judge of the world, if we be difobe-
di.ent to his lawsj for where obedience to law is re-
fufed, there all reafon and equity and reward ceafeth.
No wife prince can think fit to reward difloyal ty
and contempt of his laws ; becaufe to reward it,
would be to encourage it -, much lefs will God,
the great and infinitely wife governor of the
world.
3dly, the neceflity of obedience will yet more
evidently appear, if we confider the particular na-
ture of that reward, which God v/iil confer upon
us for our obedience. The happinels of heaven,
which is the reward promifed in the gofpel, is de-
fcribed to us by the fight and enjoyment of God.
Now to render us capable of this blefied reward, it
is necefiary that we be like God 5 but nothing but
VoL.VIL 14 X obe-
6.
2 102 I'he poJJibiHty and ?iecej]ity of gofpel-obediencej
SERM. obedience and holinefs, and *' beinor renewed after
• '' the image of him who created us in righteouf-
" nefs" can make us like to God. For he that
would be like God mud be holy, and juft, and good,
and patient, and merciful, as God is ; and this alone
can make us capable of the blelTcd fight and enjoy-
ment of God 5 for unlefs " vvc be like him, we can-
'' not fee him as he is," and if we fhould be admit-
ted into heaven, we could not find any pleafure and
happinefs in communion with him. " Blefled are
" the pure in heart (fays our Saviour) for they
*' Ihall fee God." '^ Without holineis (fays the
" apoftle) no man Ihall fee the Lord." And in-
deed it is in the very nature of the thing imponible,
that a wicked man (whilft he remains fo) fhould
ever be happy, bccaufe there can be no agreeable and
delightful fociety between thofe that are of a quite
contrary temper and difpofition to one another, be-
tween him '' who is of purer eyes than to behold
*' iniquity," and a finful and impure creature. For
*' what fellowfhip (faith the apoflle) can righteouf-
<' nefs have with unrighteoufhefs? what communion
« hatli light with darknefs, or God with belial?"
that is, with the wicked and difobedient. 'Till we
become like to God in the frame and temper of
our minds, there can be no happy fociety between
him and us ; we could neither delight ourfelves in
God, nor he take any pleafure in us; for " he is
«' not a God that hath pleafure in wickednefs, nei-
*' therfliall evil dwell with him. The wicked fliall
«' not ftand in his figlu, he hateth all the workers
•^^ of iniquity." It cannot be otherwife, but that
there mud be an eternal jarring and difcord between
the righteous and holy Godj aud wicked and
unrighte*
a?id its confi/lence with free grace. 2103
unrighteous men. *' I will behold thy face (fays'^ERM.
*' David) in righteoufnefs." There is no looking 1^\.'
God in the face, upon any other terms. If we have
been " workers of iniquity," God will caft us out of
his fight, and in great anger bid us to " depart
" from him ;" and we alfo fhall defire him to " de-
" part from us," being unable to bear the fighc of
him.
So that there is great reafon why holinefs and obe-
dience fhould be made the conditions of eternal life
and happinefs, fince in the very nature of the thing
it is Jo neceflliry a qualification for the blefied fight and
enjoyment of God, who to us is the caufe and foun-
tain of happinefs. I come in the
Fifth and laft place, to fhew that this method and
means of our falvation is no prejudice to the law of
faith, and to the free grace and mercy of God de-
clared in the gofpel. The gofpel is called " the
'^ law of faith, and the law of grace,** in oppofi-
tion to the Jewifli difpenfation, which is called " the
" law, or covenant of works,'* becaufe it confifteth
fo much in external rites and obfervances, which were
but " types and fhadows of good things to come,**
(as the apoftle calls them in this epiftle,) and which
when they were come, that law did expire of itfclf,
and was out of date, the obhgation and obfervance
of it was no longer necefiTary -y but " a better cove-
" nant, which v/as eftablifhed upon better promifes,'*
came in the place of it, and men were '' judified
" by faith," that is, by fincerely embracing the
chriftian religion, and were no longer under an obli-
gation to that external, and fervile, and impcrfed:
difpenfation, which confided in circumcifion, and in
almoft an endlefs number of external ceremonies,
14X2 Thefc
2 1 04. The poffihiltfy and necejjity of gofpeU obedience,
SERM, Thefe arc the works of the Jaw fo often fpoken of
y^^^" by St. Paul, concerning which the Jews had not
only an opinion of the neccffity of them to a man's
juftification and falvation, but likewifc of the merit
of them ; in oppofition to both which opinions, St.
Paul calls the covenant of the golpel, '' the law of
*' faith, and the law of grace."
But there is no where the lead intimation given,
either by our Saviour or his apoftles, that obedi-
ence to the precepts of the gofpel (which are in fub-
flance the m.oral law cleared and perfe6ted) is not
neceflary to our acceptance with God, and the ob-
taining of eternal life ; but on the contrary, 'tis our
Saviour's exprefs direcfcion to the young man, who
ask'd /' what good things he fhould do, that he
'^ might obtain eternal life ; if thou wilt (fays he)
" enter into life, keep the commandments ;" and
that he might underftand what commandments he
meant, he inllance'ih in the precepts of the moral lav/.
And indeed, the whole tenor of our Saviour's fer-
mons, and the precepts and writings of the apoftles,
are full and exprefs to this purpofe. " Not every
«« one that faith unto me, Lord, Lord, fliall en-
'' ter into the kingdom of heaven : but he that doth
*' the will of my Father which is in heaven.
*' Whofoever heareth thefe fayings of mine (that is,
'' thefe precepts which I have delivered) and doth
^- them nor, I will liken him to a foolifli man,
*' who built his houfe upon the fand, and the rain
^' defcended, and the floods came, and the winds
*' blew, and beat upon that houfe, and it 'i(^\\^ and
*^ great was the fall of it. If ye know thefe things,
<^ happy are ye, if ye do them. In every nation,
^^ he that fearetli God, and worketh righteoufnefs,
'' is
and its confijlence with free grace. 2105
*^ Is accepted of him. InjEsusCHRisT neither S E R m.
*' circLimcifion avaiJeth any thing, nor uncircumci-
** fion •, but faith, that is aded and infpired by cha-
'^ rity." And that the apoftle here means " that
'' charity or iove," which is, *' the fulfilling of the
" law," is evident from what he fays elfewhere •
" that neither circumcifion availeth any thing, nor
*' uncircumcifion -, but the keeping of the command-
*' ments of God ;" in which ttxt it is plain, that
the apoflle fpeaks of the terms of our juftification,
and what is available with God to that purpofe.
And St. James to the fame purpofe, tells us, that
by the works of obedience " our faith is made
'' perfe6l," and that '' faith without works is dead-,'*
and furely a dead faith will neither juflify nor fave
any man. St. John likewife very earneftly cautions
us to take heed of any fuch dodrinc, as would take
av/ay the neceility of righteoufnefs and obedience;
*' little children (fays he) let no man deceive you,
" he that doth righteoufneis is righteous, as he is
*' righteous." To all which I fhall only add the
plain words of my ttx^ " that Christ became
'' the author of eternal falvation to them that obey
^' him."
So that no man hath reafon to fear, that this
dodrine of the necefTity of obedience to our accep-
tance with God, and the obtaining of eternal life,
fnould be any ways prejudicial to the law of faith,
and the law of grace. For fo long as thefe three
things are but aiTerted and fecured :
I ft. That faith is the root and principle of obe-
dience and a holy life, and that '' without it, it is
^' impOiTibJe to pleafe Gop."
adiy, That
cxxiir
2106 The pojjibility and necejjity of go/pel- obedience^
SERM. 2dly, That we fland continually in need of the
divine grace and afTiftance to enable us to perform
that obedience which the gofpel requires of us, and
is pleafed to accept in order to eternal life. And,
3d]y, That the forgivenefs of our fins, and the
reward of eternal life, are founded in the free grace
and mercy of God, conferring thefe blefiings upon
us, not for the merit of our obedience, but only
for the merit and fatisfadtion of the obedience and
futferings of our blelTed Sav i o u r and R e-
D E E M b R ; I fay, fo long as we aflert theTe three
things, we give all that thegofpei anywhere afcribes
to faith, and to the grace of God revealed in the
gofpel.
I have been careful to exprefs thefe things more
fully and diftindlly, that no man may imagine, that
whilft we afTert the neceffity of obedience and a holy
life, we have any defign to derogate in the lead
from the faith and the grace of God j but only to
engage and encourage men to hoiineis and a good
life, by convincing them of the ablolute and indif-
penfable necefTity of it, in order to eternal falvation.
For all that I have faid, is in plain engliQi no more
but this, that it is neceflury for a man to be a good
man, that he may get to heaven ; and whoever finds
iault with this doctrine, finds fault with the gofpel
it felf, and the main end and defij2;n of the Q;race of
God therein revealed to mankind, v/hich offers
falvation to men upon no other terms than thefe
which I have mentioned *, and to preach and prefs
this dodlrinc, is certainly, if any thing in the
world can be fo, to purfue the great end and defign
of the chriftian religion, fo plainly and exprefly de-
clared by St. Paul, l^it. ii. II, 12, <^ The grace of
"God
and its conjijlence with free grace, 2 107
"God that bringeth falvation, hath appear'd SERM.
" to all men, teaching us, that denying ungodJinefsJ^^l^^l^
*' and worldly lulls, we ihould live foberly, righte-
" ouily, and godly in this prefent world." And if
the grace of God declared in the gofpel have this
effedt upon us, then we may with confidence " wait
" for the blefTcd hope, and the glorious appearance
" of the grea^ God, and our Sav iour Jesus
" Christ, who gave himfelf for us, that he
" might redeem us from all iniquity, and purify to
'' himfelf a peculiar people zealous of good works i"
and then he adds, *' thefe things teach and exhort,
" and rebuke with all authority i" that is, declare
and inculcate this dodlrine, and rebuke feverely thofe
who teach or pradlife contrary to it. And he repeats
it again with a more vehement charge to Titus, to
prefs upon men the neceflity of obedience and good
works, chap. iii. 8. " This is a faithful faying, and
*' thefe things I will that thou affirm conftantly,
" that they who have believed in God, be careful
«' to maintain good works."
All that nov/ remains, is to make fome ufeful
inferences from what hath been faid upon this argu-
ment, and fo to conclude this difcourfe.
Firft of all, to convince us that an em.pty pro-
felTion of the chriflian religion, how fpecious and
glorious foever it be, if it be deflitute of the fruits
of obedience and a holy life, will by no means avail
to bring us to heaven. No profefiion of faith in
Christ, no fubjedion to him, tho' we be bap-
tized in his name, and lid our felves in the number
of his difciples and followers, tho* we have made a
conftant profefTion of all the articles of tiic chriftian
faithj
2 1 oS Tfje pofjihlUty and necejjity afgofpeUohcdience^
SERM. faith, and have performed all the external parts and
,^,,^^5, ^ duties of religion, have gone conftantly to church,
and frequented the fervice of God, and have joined
in publiciv prayers to Go d with great appearance of
devotion, and have heard his word with great reve-
rence and attention, and received the blelTcd facra-
ment with all imaginable exprefilons of love and gra-
titude to our blefTed Redeemer; nay tho* we
had heard our blelfed Saviour himfelf " teach in
*' our ftreets, and had eaten and drunken in his
" prefence ;" yet if all this while " we have not
" done the will of G o d," and obeyed his laws,
none of all thefe things will fignify any thing to
bring us to heaven, and make us partakers of that
falvation, which he hath purchafed for mankind.
But vv'c cannot plead fo much for our felves, as
thofe did, of whom our Saviour fpeaks. None
of us Ihall be able to alledge for our felves at the
great day, that " we had prophefied in his name,
'' and in his name had cad out devils, and in his
*' name had done many wonderful works i" and yet
if we could alledge all this, it would do us no good.
i\li that fuch can Hiy for themfelves is, that '' they
*' have cali*d him LoR D, Lord," that is, they
have made profcfiion of his religion, and been calTd
by his name, that they have paid an outward honour
and refpecl: to him, and declared a mighty love and
afTeftion for him ; but " they have not done his
'^ will, but have harcd to be reformed, and have
" cad his commandments behind their backs" they
have only born the leaves of an outward profefnon,
but " have brought forth no fruit unto holinefs,"
and therefore can have no reafonable expectation,
that " their end fliould be evcrlafting life.'' So that
when
and its conjijiefice mihfree gMce, 2 1 0,9
when thefe men fhall appear before the great and s S R M.
terrible judge of the world, they Ihall have nothing ^^^^^^I-
to fay, but thofe vain words, " Lo r d, L o r d :" to
which cur Saviour will anfwer in that day,
*' why call ye me. Lord, Lord, when ye
** would not do the things which I faid?" notwith-
flanding all your profelfion of faith in me^ and
fubjedion to me, " ye have been workers of iniquity,
*' therefore depart from me, I know ye not whence
*' ye are."
Secondly, the confideratlon of what hath been
faid fhould flir us up to a thankful acknowledgment
of what the author of our falvation hath done for us j
and there is great reafon for thankfulnefs, whether
we confider the greatnefs of the benefit conferred
upon us, or the way and manner in which it was
purchafed, or the eafy and reafonable terms upon
which it may be obtained.
iftj if we confider the greatnefs of the benefij
conferred upon us, and than is falvation, " eternal
*^ falvation," which comprehends in it all the blef-
fings and benefits of the gofpel, both the means and
the end, our happinefs, and the way to it, by
*' faving us from our fins^'* from the guilt of them,
by our juflifi cation in the blood of Christ; and
from the power and dominion of them, by the
fandtifying grace and virtue of the H o l y Ghost,
And it comprehends the end, our deliverance
from hell and the wrath to come, and the bellow-
ing of happinefs upon us, a great and lafling happi-
nefs, great as our wifhes, and immortal as our
fouls; all this is comprehended in '^ eternal fal-
vation/
*« t/ciMon '*
Vol. VII. 14 Y ■ 2dly,If
6.
2110 Jhc pDfj'ibility and necejjlty ofgofpeUobedience,
S E R M. 2dly, If we confidcr the way and manner in
wviilj which this great benefit was purchafed and procured
for us ; in a way of infinite kindnefs and condefcen-
fion, in the lowed humiliation, and the unparalld'd
iliffcrings of the Son of God ; for '' never was
" there any forrow like unto his forrow, wherewith
" the Lord afflided him in the day of his fierce
" anger j" in his " taking upon him the form of a
** fervant •,'* and the perfon of a finner, and his
*' becoming obedient to death, even the death of the
*' crofs," which was the punilhment of the vileft
flaves, and the mod heinous malefadors. The Son
of Go D came down from heaven, from the highefl
pitch of glory and happinefs, into this lower*world,
this " vale of tears," and fink of fin and forrow ;
and was contented himfelf to lufFer, to fave us from
eternal ruin ; to be the mod defpicable, and the
mod miferable man that ever was, that he might
raife us to glory and honour, and advance us to a
' ftate of the greated happinefs that humane nature is
capable of.
3dly, If we confider the eafy and reafonable terms
upon which we may be made partakers of this un-
fpeakable benefit, and that is by a condarit and fin-
cere and univerdil obedience to the laws of God,
which fuppofech repentance towards God, and faith
in our Lord Jesus Christ, as the root and
principle of all the virtues of a good life ; that is,
by doing that which bed becomes us, and which is
mod agreeable to the original frame of our nature
and to the dictates of our reafon, and which fetting
afide the confideration of our reward, is really bed
for our prefent benefit and advantage, our comfort
And happinefs, even ia this worlds for God, in
giving
and its confiftence with free grace. 2111
giving laws to us, hath impofed nothing upon u^, jjxxill.
but what in all reafon ought to have been our choice,
if he had not impofed it ; nothing but what is for
our good, and is in its own nature neceflary to make
us capable of that happinefs which he hath promifed
to us. And vv^hat can be more gracious, than to
make one benefit the condition of a greater? than
to promife to make us happy for ever, if we will
but do that which upon all accounts is really beft
and mod for our advantage in this prefent life ?
Thirdly, here is abundant encouragement given
to our obedience ; we have the divine afTiftance pro-
mifed to us, to enable us to the performance of the
mod difficult parts of our duty ; we have the H o l y
SpiRiTofGoDto help our infirmities, to ex-
cite us to that which is good, and to help and
firengthen us in the doing of it.
For our further encouragement we are afllired of
the divine acceptance in cafe of our fincere obedi-
ence, notwithftanding the manifold failings and im-
perfedions of it, for the fake of the perfedl righte-
oufnefs and obedience, and the meritorious fufierings
of our blefTed Saviour: and tho' " when we
" have done all we can do, we are unprofitable
'' fervants," and have done nothing but what was
our duty, yet G o d is pleafed to accept v/hat we can
do, becaufe it is fincere, and to forgive the dcfeds
and imperfefbions of our obedience, for his fake,
who '' fulfilled all righteoufnefs."
And befides all this, we have the encoura2:ement
of a great and everlafting reward, infinitely beyond
all proportion of any fervice and obedience that v/e
can perform. And if God be ready to afTiIt and
Itrengthcn us in the doing of our duty, and be willing
14 Y i fa
2 1 1 2 The pofibiltfy and necejjity ofgof[>eUobedience,hc.
S E R M. fo gracioLiQy to accept and to reward at fuch a rate
■ the fincerity of our endeavours to pleafe h im, not-
withftanding all the failings and imperfeflions of our
beft lervice and obedience ; what can we poffibly de-
fire more for our encouragement, to " patient con-
*' tinuance in well-doing," and to be '' ftedfaft
'' and unmoveable, and abundant in the work of the
" Lord?"
Fourthly and laftly, the confideration of what
hath been faid upon this argument may ferve feverely
to rebuke the groundlefs prefumption of thofe, who
rely with fo much confidence upon Christ for
eternal falvation, without any confcience or care to
keep his commandments ; as if falvation lay upon
his hands, and he knew not how to difpofe ot it,
and were glad of any one that would come and take
it off upon any terms. No, " he came to fave us
*' from our Tins, to redeem us from all iniquity, and
" to purify to himfelf a peculiar people zealous of
*' good works."
So that the falvation which he hath purchafed for
us, doth neceffarily imply our forfaking of our fins,
and returning to Go d and our duty •, and his death
and fufferings are not more an argument of his great
love to mankind, than they are a demonftration of
his perfedl hatred of fin. So that if we continue in
the love and pra6tice of fin, we defeat the whole
defign of his coming into the world, and of all that
he hath done and flUTered for us ; and the redemp-
tion which Christ hath wrought for us will not
avail us in the lead. " Salvation is far from the
« wicked," (lays David, Pfal. cxix. 155.^ If we have
been " workers of iniquity," the Sa v i o u r of the
world when he comes to judge it, wilJ bid us "to de^
^^ part from him." From
^he authority o/" J e s u s Ch r i s t, &c, 21 13
From all that hath been faid, it is evident, that
it is the greateft prefumption in the world for any
man to hope to obtain eternal falvation by any de-
vice whatfoever, or in the communion of any
church whatfoever, without obedience and a holy
life. For tho' our obedience cannot merit ; yet it is
neceflary to qualify and difpofe us for it : tho' it does
not make us ftridly worthy j yet it makes us "' meet
*' to be made partakers of the inheritance of the
*' faints in light."
SERMON CXXIV.
The authority of J e s u s C h r i s t, with
the commiffion and promife which
he gave to his apoftles.
M A T T H. xxviii. i8,;i9, 20.
And Jesus came and fpake unto them^ faying^ all power
is given unto me in heaven and in earth : go ye there-
fore and teach all nations^ baptizing them in the
. name of the Father, and of the Son, and of the
HolyGhost: teaching them to ohferve all things
whatfoever I have commanded you : and loy I am
with you alway^ even unto the end of the world.
1
"^ HES E words are the laft that our blefTed SR R M.
Saviour fpake to his apoftles, immediate- ^^
Jy before his afcenfion into heaven ; and
there are thefe three things contained in them,
I. A
2 1 14 ^he authority ^ Jesus Chr ist, with his
SERM. I. A declaration of his own authority j " all
cxxiv.^ tc pQ^(,j. J3 given unto me both in heaven and in
" earth.''
II. A commifTion to his difciples grounded upon
that authority ; '' go ye therefore and teach all na-
'' tions, baptizing them in the name oF the Fa-
'' THER, and of the Son, and of the Holy
'' Ghost: teaching them to obfcrve all things
*' whatfoevcr I have commanded you."
III. A promife to encourage them in this work •,
" and lo, I am with you alway, even unto the end
" of the world."
L Here's our Saviour's declaration of his own
authority; " all power is given unto me in heaven
*' and earth." Here's an unlimited power and au-
thority given him over all creatures in heaven and
earth. This the fcripture tells us was conferred upon
him, as a reward of his fufferings, Philip, ii. J],
9, 10. " He humbled himfelf, and became obedient
*' unto death, even the death of the crofs. Where-
*' fore God alfo hath highly exalted him, and given
*' him a name, which is above every name ; that
*' at the name of Jlsus every knee fhould bow, of
^' things in heaven, and things in earth, and things
^' under the earth j" that is, that all creatures, an-
gels, and men, and devils, fhould do homage, and
acknowledge fubjedlion to him.
II. Here is the commilTion he gave to his apoftles,
by virtue of this authority ; " go ye therefore and
*' teach all nations." The commiiTion which he
here gives, is founded in the authority lie had
before received. Having all power committed to
him, he conflitutes and appoints the apodles trnd
their fuccefibrs to manage the affairs of this his fpi-
ritual
/
commtjjion and promife to his apoflks. 2115
ritual kingdom upon earth-, and this feems to ^^ ^^^vfy
the fame commiflion which St. John mentions in-
other words, John xx. 21. " As my Father hath
" fent me, even fo fend I you;" that is, as my
Father commiffion'd me before, ^o now havins:
received full authority from him, I commiflion you.
Now in this commiflion, which our Saviour gave
to his difciples, I fliall take notice,
Firfl:, of the general import and defign of it.
Secondly, a more particular declaration how they
were to manage this dcfign.
Firfl:, the general import and defign of this com-
miflion ; " go ye and teach all nations.'* The word
which we tranflate teach, is /xa^^yirsuo-ars, difciple
all nations, endeavour to make all the world chri-
flians. One would think here was a power plainly
enough given them, to preach the golpel to the Gen-
tiles, as well as the Jews. Which will more fully
appear, if we compare this paflTage in St. Matthew
with the other evangelifls. St, Mark, chap.xvi, 15.
hath it ; " go ye into all the world, and preach the
'' gofpel to every creature." From which text I
fuppole St. Francis thought himfelf bound to preach
to beafts and birds, and accordingly did it very of--
ten, and with wonderful fuccefs as they tell us in
the legend of his life. But to extend our Saviour's
commiflion fo far, is want of common {tn^Q'^ in
which St. Francis (tho* they tell us he had other
gifts and graces to an eminent degree) was plainly
defedive.
But to proceed, St. Luke chap. xxlv. 47. tells us,
our Saviour commanded, that *' repentance and
" remifllon of fins fliould be preached in his name
" among all nations, beginning at Jerufalem." So
that
2 1 1 6 The author! fy ^/^JesusChrist, with his
S E R M. that their commidion did plainly extend to the Gen«
tiJes as well as to the Jews ; only they were to be-
gin with the Jews, and to preach the gofpel firll to
them, and when they had gone over Judea and Sa-
maria, then to pafs to other nations, as St. Luke
doth mod exprefly declare, Adls i. 8. " Ye fhall re-
*' ceive power, after that the Holy Ghost is
*' come upon you, and ye fhall be witnefTes unto
*' me, both in Jerufalem, and in all Judea, and
*' in Samaria, unto the uttermoft parts of the
*' earth."
But fee the flrange power of prejudice, to blind
the eyes even of good men, in the plaineft matters.
The difciples of our Saviour, for all ih^y had en-
tertained a new religion, yet they retained the old
pride and prejudice of their nation, againft the reft
of the world ; as if none but themfelves had any
(hare in the favour of God, or were to have any part
in the falvation of the M e s s i a s.
Our Saviour did fo far confider this preju-
dice of theirs, that he never in his life -time acquain-
ted them with this matter, fo as to make them
fully to underftand it, becaufe they were not able
to bear it. And it is very probable, that this is one
of thofe things which our S av i o u r meant, John
xvi. 12, 13. " I have yet many things to fay unto
« you ; but ye cannot bear them now. Howbcit
<« when the Spirit of truth is come, he will
*« guide you into all truth." That is, he Ihould lead
them into the knowledge of thofe truths, of which
they were not then capable. And tho* our Savi-
our, after his refurreclion, feems to have declared
this fufficiently to them -, yet by their pradlice after
his afcenfion, it appears that they underftood all
this
commijjion and promt fe to his apojiles. 2117
this only of the Jews, namely that they were toSE RM.
preach the gofpel fird to the Jews that were at Je-
rufalem, and in Judea, and then to thofe that were
difperfed in other nations ; for 'tis clear from the
hiftory of their firft preaching, recorded in the Adls,
that they preached to none but to the Jews, and the
profelytes of the jewifh religion. So flrong was
their prejudice, that they had not the lead fufpicion
that this blefTing of the gofpel was intended for the
heathen world -, nor were they convinced to the
contrary 'till St, Peter had a fpecial vifion and re-
velation to this purpofe, and the Holy Ghost
came upon the Gentiles in miraculous gifts, as he
Had done before upon the Jews that were converted
to chriftianity. And thus the Spirit of G o d
*' led them into this truth," and then they under-
ftood this command of our Saviour's in a laro-er
fenfe. And to this St. Peter plainly refers, Adls
X. 42. where he tells us, how that Christ after
his refurredion appeared to them, and " com-
*' manded them to preach unto the people." So
likewife do Paul and Barnabas, Ads xiii. 46. where
they fpeak thus to the Jews, " it was neceflary that
" the word fhould firfl be preached to you, but
" feeing ypu put it from you, lo we turn to the
" Gentiles, for fo hath the Lord commanded us.'*
Now he no where commanded this, but in this com-
million, which he gave them before his afcenfion.
Secondly, you have here a particular declaration
how they were to manage this v/ork of making dif-
ciples to the chriftian religion.
1. By baptizing them into the chriftian faith.
2. By inftrufling them in the precepts and prac-
tices of a chriftian life.
Vol. VII, 14 Z i. By
6,
2 1 18 7 be authority of ]esvs Christ, "Wifh his
.SERM. I. By baptizing them into the chriftian faith,
^^^^^^ ^vhich is here called " baptizing them in the
'^ name of the Fat h e r, and of the So n, and of
*' the Holy Ghost." Baptifm is a folemn
rite appointed by our Saviour for the inida-
ting perfons into the chriftian religion : but it was
a ceremony in ufe before, both among the Jews
and Gentiles. The heathens obferved it at the ini-
tiating perfons into their religious myderiesj and
the Jews, when they admitted profelytes to their
reliction -, at which time the males (as Maimonides
tells us) were both circumcifed and baptized, the
Vomen were only baptized. One circumflance of
the baptifm of grown perfons w^as, that ftanding in
the water up to the neck, they received feveral
precepts of the law. And as the jewifh writers
further tell us, this ceremony did not only belong
to them that were of grown years, but to the chil-
dren of the profelytes, if it were defired, upon con-
dition, that when they came to years they lliould
continue in that religion.
N^ Now tho' this was a religious ceremony ufed both
by Jews and Gentiles, and without any divine in-
ftitution, that we know of, our blefled Saviour
(who in none of his inftitutions feems to have fa-
1 vour'd unncceilary innovations) was fo far from the
' iuperftition of declining it upon this account, tho^
k had been in religious ufe both among Jews
; und Gentiles, that he feems the rather to have chofen
it for that very reafon. For feeing it was a com-
irion rite of all religions, and in it felf very figni-
iicant of that purity which is the great defign of
all religions, it was the more likely to find the
cafier acceptance^ and to be moft fwitabk to that^
which
V
€mn?nijjim and promife to his apojlles. 2119
which he intended to be the uRiverfaJ religion of the SE R M.
world. ^^^-^^'^'•
As for the form of baptifm, ^^ m th& name of
'*^ the Father, of the Son, and of the Holy
" G HOST," it plainly refers to that fhort creed, or
profefTion of faith, which was required of thofe thac
v/ere to be baptized, anfwerably to the reciting of
the precepts of the law, at the baptizing of profe-
lytes among the Jews ; now the articles of this
creed were reduced to thefe three heads, " of the F4.-
^'ther^ Son, and Holy Ghost/' and con-
tains what was neceffary to be believed concerning
each of thefe. And this probably is that which
the apoftle calls the dodlrine of baptifm, Heb. vi,
2. viz. a fhort fummary of the chriftian faith, the
profefllon whereof was to be made at baptifm -, of
which the moft ancient fathers make fo frequent
.mention, calling it '' the rule of faith.*' It was a great '
while indeed before chridians tied themfelves (Iricftly
to that very form of words, which we now call the
apoftles creed, but the fenfe was the fame, tho^
every one expreft it in his own words ; nay the ,
fame father reciting it upon feveral occafions, does \
not confine himfelf to the very fame expreffions : a
plain indication that they were not then flridly
bound up to any form of words, but retaining the
ienfe and fubftance of the articles, every one expreft
them as he pleafed. So that '^ to baptize in the-'
*' name of the Father, and of the Son, and of
" Holy Ghost," is to perform this rite or fa-
crament by the authority of, and with fpecial rela-
tion to the three perfons of the bleiTed trinity, F a-
ther. Son, and Holy Ghost, as the chief
objeds of the chriflian fiith, whereof lolemn pro^
14 Z ^ id^iQin
cxxiv,
2 1 2 o The authority ^'Jesu«s Christ, with his
SER M. feffion was then made. So that upon this form of
baptifm appointed by our Saviour, compared
with what is elfewhere faid in fcripture, concerning
the divi.iity of the Son, and the Holy Ghost,
is principally founded the, dodrine of the blefled
trinity, I mean in that fimplicity in which the fcrip-
ture hath delivered it,' and not as it hath been fince
confounded and entangled in the cobwebs and niceties
of the fchools. The fcripture indeed no where calls
them perfons, but fpeaks of them as we do of feve-
ral perfons, and therefore that word is not unfitly
ufed to cxprefs the difference between them, or at
leail we do not know a fitter word for that pur-
pofe.
By " baptizing them in the name of the Fa-
*' T H E R, Son, andHo LY G h o s t," is meant,
the initiating of men by this folemn rite and cere-
mony into the chrilliian religion, upon their pro-
fefTion of the necelTary do6lrines of it concerning the
Father, Son, and Holy Ghost, and a
folemn llipulation and engagement to live according
to thofe do(5lrines : which promife of a fuitable life
and pradice was likewife made at the fam.e time,
as Judin Martyr and other of the ancient fathers do
teftify.
' But before I leave this head, it is very fit to take
particu]:.r notice what ufe the anabaptifts make of
this text fo as in effed to lay the whole ftrefs of
their caufe upon it ; as if by virtue of this command
of our S Aviou r's, and the manner wherein it is
exprefo'd, all infants, even thofe of chriftian parents,
who are themfelves already admitted into the new
covenant of the gofpe, were excluded from bap-
tifm, becaufe it is here faid by our Sav i o u r.
€ommi[Jion and promtfe to his apojlles. 2121
«« go ye, and difciple all nations, baptizing them;*VSSRM.
from whence they infer, ( and very clearly and ^U^,^
flrongly as they think) that none are to be bap-
tized, but fuch as are firft throughly inftruded in the
chriftian religion, and made difciples, which infants
are not, but only thofe who are grown to fome ma^^
turity of years and underflanding : but the opinion
and practice of the ancient church in this matter, is
a fufficient bar to this inference, at leaft to the clear-
nefs of it. And indeed it cannot reafonably be
imagined, that the apoftles, who had alJ of them
been bred up in the jewifh religion, which con-
flantly, and by virtue of a divine precept and in-
fhitution, admitted infants into that church, and to
the benefits of that covenant, by the rite of circum-
cifion, and likewife the infants of profelytes by bap-
tifm, (as I obferved before) I fay no man can rea-
fonably imagine, that the apoftles could underftand \
our S Av I o u R , as intending by any confequence
from this text, to exclude the children of chriftians
out of the chriftian church, and to debar them of
the benefits of the new covenant of the goipeJ : the
children of chriftians being every whit as capable \ /;'
of being taken into this new covenant; and ofl ^\^P'-
partaking of the benefits of it, as children of the :
Jews were of being admitted into the old. Unlels
we will fuppofe (which at firft fight feems very harfh
and unreafonable) that by the terms of the chri-
ftian religion, children are in a much wprfe condi-
tion, than the children of the Jews were under the law.
So that the parity of reafon being fo plain, nothing
jefs than an exprefs prohibition from our S av i o u r,
and an exception of children from baptifm, can be
thought^ fufficient to deprive the children of chri-
ftians
2122 T/je aut/jon'fy of ]EsvsCuRiyr, with his
SERM. ftians of any privilege, of which the jewifli were
capable. For the plain meaning of this commifTion
to the apoflles is, to go and *' profelyte all nations
*' to the chridian religion," and to admit them fo-
kmnly into it by baptifm, as the Jews were wont
to profelyte men to their religion by circumcifion
and baptilm \ by which rites alfo they took in the
children of the profelytes, upon promife that when
they came to years they fliould continue in that re-
ligion. And if this was our Saviour's meaning,
the apoftles had no reafon from the tenor of their
commifTion, to underftand that the children of chri-
ftian profelytes were any more excluded, than the
children of profelytes to the jev/ifh religion, un-
lefs our Saviour had exprefly excepted them ; for
it is a favourable cafe, and in a matter of privilege,
and therefore ought not to be determined to debar
children of it, upon any obfcure confequence from
a text, which it is certain v^as never fo underftood
by the chriftian church, for 1500 years together. I
have done with the firil part of their commifTion,
which was to difciple or profelyte all nations to tiie
chriftian religion, and to admit them into the chri-
flian church, by the rite or facrament of baptifm. I
proceed to confider the
Second part of their commifTion, which was to,
inftrucl men in the precepts and duties of a chri-
ftian life, *' teaching them to obferve all things
«' whatfoever I have commanded you." You fee
how their commifilon bounds and limits them, they
were to teach others thofe precepts which Christ
had taught and deliver'd to them •, thef had no
power by virtue of this commifTion to make new
Jaws, which fhould be of univerfal and perpetual ob^'-
gatiou,
comnitjjion and promife to bis apoftks. 1 1 23
gation5and confequently necefifary to the falvation of SERM.
all chriilians -, they were only to be the publifhers, ^^^^Jj
but not the authors of this new religion. And there-
fore St. Paul, when the Corinthians confuked him
aboCit feveral things relating to marriage and virgi-
nity, he only gives his advice, but would not take
upon him to make a law in thofe cafes that fhould
b^ binding to all chriftians. And for the fame rea-
fon chriftians do generally at this day, think them-
felves abfolved from the obligation of that canon,
which was made even in a council of the apoftles,
as to all thofe branches of it, the reafon whereof is
now ceafed. But notwithftanding this, the autho-
rity which our Saviour conferred upon his apo-
files to teach his doflrine, does in the nature of it
necefTarily imply a power of governing the focieties
of chriftians, under fuch officers, and by fuch rules,
as are moft fuitable to the nature of fuch a fociety,
and moft fit to promote the great ends of the chri-
ftian religion : for without this power of govern--
ing, they cannot be fuppos'd to be endowed with
fufficient authority to teach \ and therefore in pur-
fuance of this commifTion, we find that the apoftles
did govern the focieties of chriftians by fuch rules
and conftitutions, as were fitted to the prefent
circumftances of chriftianity. And as they did ap-
point temporary officers upon emergent occafions,
fo they conftituted others that were of perpetual ufe
in the. church, for the inftruding and governing of
chriftians, and that in fuch a fubordination to one
another, as would be moft effedual to the attain-
ing of -fte end of government ; which fubordina-
tion of governors, hath not only been ufed in all
religions, but in all the Well-regulated civil focie-
ties
cxxiv.
^.124 ^hc authority of Jesvs Christ, witb his
SERM. ties that ever were in the world. And this may
fuffice to have fpoken of the fecond part of their
commifTion.
The third and lad thing in the text, is the pro-
mife which our Saviour here makes for the en-
couragement of the apoftles in this work ; " lo, I
*' am with you always, even unto the end of the
•' world j" that is, tho' I be going from you in
perfon, yet I will ftill be prefent with you by my
power and Spirit. And furely this mud needs
l3e a great encouragement to have him engaged for
their afTiftance, *' who had all power in heaven and
*' earth committed to him," as he tells them at the
1 8 th verie.
I fhall endeavour therefore, as far as the time will
permit, to explain to you the true meaning and ex-
tent of this promife. That it is primarily made to
the apoftles, no man can doubt, that confiders that
it was fpoken to them immediately by our Saviour;
and in regard to them, the meaning of it is plainly
this, that our Saviou r would fend down the Holy
Ghost -upon them, in miraculous gifts, to qualify
and enable them for the more fpeedy planting and
propagating of the gofpel in the world, and that he
would be with them, and alTifl: them extraordinarily
in this work.
And that this is the primary meaning of it, in re-
gard to the apoftles, will be very plain, by confider-
ing how this promife is exprefs'd by the other evan-
gelifts; Mark xvi. 17. inftead of this promife, you
have thefe ,words, immediately after our Saviour
had given them commiftion to go and preach the gof-
pel, " go ye into all the world, and preach the gof-
*' pel to every creature ; he that believeth and is
baptized
commijjion andpromife to hh apoflksl 1\l^
" baptized, fhaJJ be flived ; but he that believeth S E R M,
« not, fhall be damned." And then it follows, ^^
" thefe figns iliall follow them that believe ; in
" my name they fhall caft out devils, and fhall
*' fpeak with new tongues." And Luke xxiv. 49.
inftead of '' lo, 1 am with you," it is laid, " be-
" hold, I fend the promife of my Father upon
" you," that is, the miraculous gifts of the Holy
Ghost ; for it follows in the next words, " but
" tarry ye in the city of Jerufalem, until ye be
" endowed with power from on high." This St,
Luke himfelf interprets of the promife of the
Holy Ghost, Ads i.4, 5. " He commanded
" them that they fhould not depart from Jerufalem,
" but wait for the promife of the Father, which,
*' faith he, ye have heard of me. For John truly
*' baptized with water, but ye fhall be baptized
" with the H o L Y Ghost, noE many days hence."
And ver. 8. '^ Ye lliall receive power after that the
"Holy Ghost is come upon you, and ye
" fliall be witneiTes unto me, both in Jerufalem,
" and in all Judea, and in Samaria, and unto t\iQ ut-
" termoil part of the earth." So that no man that
compares thefe texts together, can doubt, but that
this was the primary meaning of this promife, as it
was made to the apoflles.
But then it is as plain likewife, that this promife
is to be extended farther than to the perfons of the
apoflles, even to all thofe that fhould afterwards fuc-
ceed them in this work of preaching the gofpel,
and baptizing, becaufe our Saviour adds, that
" he would be with them to the end of the world ;"
which words, becaufe they reach far beyond the
apoflles times, (as I fhall fhew by and by) mufl be
Vo,L. Vn. 15 A necefTa-
6.
2 126 ^he authority of Jesus Christ, *with his
S E R M. neceflarily extended to fuch perfons in after-ages, aj
CXXIV. ^^^^^ ^,^j,j.y Q^ fi^g f^nig work.
There are two famous controverfies about the fenfc
of thefe words, in which this promife is expreft.
The firfl is, concerning the circumftance of time
mentioned in this promife, '^ alway, to the end of
*' the world."
The other concerning the fubftance of the promife
itfelf, v/hat is meant by our Saviour's '' being
"■^ with them." In the firft we have to deal with
theenthufiafts, in the latter with the papifts. I Ihall
examine the pretences of both thefe, as briefly and
plainly as I can.
Firft, concerning the circumdance of time expreft
in thefe words, " alway, to the end of the world. **
The enthufiafls would perfuade us, that the meaning
of thefe phrafes is not to be extended beyond that age,
and that this promife is to be limited to the apoftles
perfons, and that the fenfe of it is, that Christ
would be with the apoftles, Tracrar ra.: yf/^s^a?,. all
their days fo long as they fhould live, and that
would be, £Cj}> t* o-jyTsXeias" t5 aicov©', to the end of
that ages thus they tranflate it, and with no worfe
defign than to take away the neceflity of a gofpel-
rniniftry.
But this pretence will vanifti, if we can make
good thefe two things.
1. That the letter of this promife extends farther
than the perfons of the apoftles, and the continuance
fjf that age.
2, However that be, it is certain that the rcafon
of it extends to all that fhould fucceed them in their
miniftry, to the end of the world.
I. The
€ommiJjion andpromife to his apofiles. ' 2127
f . The letter of this promife extends farther than^|; '^- ^^•
theperfons of the apoftles, and the continuance ot '^'^^"
that age. I will eafily grant that the phrafe Tr^cra?
Tcl^ KJ^jULf pas- fignifies only continually -, ^' 1 will be
'' with you continually ;" but then the other phrafe,
'£&)r w o-uvTsXetaji^ oucov©^, ^^l^il the end of the
world, is feveral times in fcripture undeniably ufd
for the end and dilTolution of all things, and can-
not with any probability be fnewn to be ever ufed
otherwife. In this kni'Q it is unqueftionably vStd
three times, Match, xiii. '^ The harvcft is the end
«' of the world." Ver. 39. " So fhall it be at the
^' end of the world." Ver. 40. and ver. §g. it is
faid, that at " the end oFthe world, the angels (hdll
'' come forth, and fever the wicked from thejufl,
*' and cad them into the furnace;" which mufl ei-
ther be underftood of the end of the world, and of
the day of judgment, or there will be no clear text
in the whole bible to that purpofe ; and it is very
probable, that this phrafe is ufed in the fame fenft%
Matth. xxiv. 3. where the difciples ask our Saviour,
'* what fhali be the fign of thy coming, and of the
*' end of the world?" as will appear to any one
that confiders our Saviour's anfwer to this que-
flion; the latter part whereof cannot, v^irhoiit
too much violence, be accommodated to any tlunc.'
but the final difibiution of the world. Now if this
phrafe be every where elfe in fcripture ufed in this
fenfe, there is no rcafon why it fhouid be taken other-
wife in the text, only to ferve the purpofe of an un-
reafbnable opinion.
1 know there are phrafes very near a-kin to this,
which are ufed in a qii'.re different knk^ name]/, for
the expiration of the Jcwiih (late, and that we may
15 A 2 kiiOr>r
r2i28 The authority of Jesus Christ, n^olth his
SRRM. know how to diftino-uifh them, it is obfervable, that
when the fcripture Ipcaks of the end of the world,
it is called cruvrsXeia rl ou/Sij©-'^ the end of the age,
in the fingular number ; but when it fpeaks of the
times before the gofpel, it always exprefleth them in
the plural ; the reafon of which is, that famous tra-
dition among the Jews, of the houfe of Elias, which
diftributcd the whole duration of the world into three
ages •, the age before the Jaw, the age under the
law, and the age of the M essias ; and this laft
age they looked on with great difference from the
reil:, as the famous anil glorious age, which was to be
as it were the beginning of a new world : and there-
fore the Jews in their writings conftantly call it the
fecuhimfiiturumy the age, or the world to come : and
therefore the apoftle in this epiftle to the Hebrews,
calls the ftate of the gofpel by that name, as bed
known to them, Heb. ii. 5. " But unto the angels
'' hath he not put in fubjedlion the world to come,
*' whereof we now fpeak ;" that is, the law was
given by the difp6fition of angels ; but the dif-
penfation of the gofpel, v/hich is call'd the world to
come, was managed and adminifcred by the Son
of God. So like wife Heb. vi. 5. thofe miraculous
powers which accompanied the firit preaching of
the gofpel, are cail'd cf^uvdixeig r^ //sXXcvr©' ouoav©',
*' the powers of the world to come," that is, of
the gofpel-age.
So that this lad age of the gofpel, is that which
the fcripture by way of eminency calls " the age ;"
thofe that went before are conftantly called cct:ov?r,
the ages in the plural number. So we find, Eph.
iii 9. the gof|3el is called " the difpenfation of the
t' my fiery that was hid in God,'* t-Tri twv ouujvwv,
^' from
commijion and promife to his apofJes. 2 ' ^9
«« from ages i" and you have the lame phraie, Col. ^|;^
i. 26. Upon the fame account, the expiration of the
Jewilh ftate, is in fcripture called " the lad times,
^' and the lafl: days/' Heb. i. 2. " But in the Jaft
" days, God hath fpoken to us by his Son." i Cor.
X. If. '' Thefe things are written for our admoni-
'' tion, upon whom rd rsXri roa'v ajajvwv, the ends of
«' the ages are come." In the fame fenfe theapoftle,
Heb. ix. 26. fpeakingof Christ, fays, that " he
" apDcared, IttI c-vvnXeia. tmv cuwvgov, at the end or
" the ages," to take away fin; that is, at the con-
cluiion of the ages which had gone before, in the
lad age. So that if we will be governed in the in-
terpretation of this text, by the conilant ufe of this
phrafe in fcripture, the letter of this promife will ex-
tend to the end of the world.
2. But however this be, it is certain that the rea-
fon of this promife does extend' to all thofe that
fliould fucceed the apoftles in their miniftry to the
end of the world -, I will fuppofe now (to give the
adverfaries their utmofl fcope) that which we have
no reafon to grant, that the letter of this promife
reacheth only to the apoftles and their age, and that
our Saviour's meaning was no more but this, that
he would fend down the Holy Ghost upon
them in miraculous gifts, to qualify and enable them
for the fpeedy planting and propagating the gofpel
in the world, and that he would be with them 'till
this work was done. Now fuppofmg there were
nothing more than this intended in the letter of it,
this ought not much to trouble us, fo long as it is
certain, that the reafon of it does extend to the fuc-
celTors of the apoftles in all ages of the world. I
do not mean^ that the reafon of this promife does
give
2 1 40 ^he authority i^/'JesUsChrist, with his
SERM. orivc us fufficient afTurance, that God will alTift the
' teachers and governors of his church in all ages, in
the fame extraordinary manner as he did the apo-
ftles, becaufe there is not the like reafon and necef-
fity for it •, but that we have fufficient afTurance from
the reafon of this promife, that God will not be
wanting ta us, in fuch fitting and neceffary affiPcance,
as the ftate of religion, and the welfare of it in eve-
ry age fliall require : for can we imagine that God
would ufe fuch extraordinary means to plant a re-
ligion in the world, and take no care of it after-
wards? that he who had begun fo good a work, fo
great and glorious a defign, would let it fall to the
ground for want of any thing that was necclTary to
the fupport of it ?
This is reafonable in itfelfj but we are not alfo
without good ground for thus extending the general
reafon of particular promifes beyond the letter of
them. The apoftle hath gone before us in this, for
Heb. xiii 5, 6. he there extends two particular pro-
mifes of the old teftament to all chriftians, *' let
*' your converlation (fays he) be without covetoufnels,
'* and be content with fuch things as ye have : for he
" hath faid, I will never leave thee nor forfake thee.'*
And again, " the Lord is my helper, I will not
*' fear what man can do unto me." Thefe promifes
wcr^ made to particular perfons ; the firft of them
to Jofhua, and the other to David ; but yet the apo-
ftle applies them to all chriftians, and to good men
in all ages, becaufe the general ground and reafon of
them extended fo flir. He who gave Joihua and
David this encouragement to their duty, will certain-
ly be as good to us, if we do ours.
And
commijfion and pr oral fe to his apojlles, 2 13 1
And thus I have done with the firll controverfy about S E- R ^^«
the fenfe of thefe words, which concerns the circum- ^.^rY^s*/"
llances of time mentioned in this promife, *' alway,
*' to the end of the world," and have plainly fhewn,
that both the letter and the reafon of this promife
does extend farther than the perfons of the apoftles,
and the continuance of that age, even to all that
iliould fucceed them in their miniftry to the end of
the world. I come now to confidcr.
Secondly, the fubftance of the promife itfelf,
namely, what is meant by our Saviour's " being
" with them." And here our adverfaries of
the church of Rome would fain perfuade us, that
this promife is made to the church of Rome, and
that the meaning of it is, that that church Ihould al-
ways be infallible, and never err in the faith. But
as there is no mention of the church of Rome in this
promife, nor any v/here elfe in fcripture upon the
like occafion, whereby we might be direded to
underftand this promife to be made to that church ;
fo to any unprejudiced perfon the plain and obvious
fenfe of this promife can be no other than this, that
our Saviour having commifiioned the apoftles to
go and preach the chriftian religion in the world, he •
promifes to afTiil them in this work, and thofe that
Jhould fucceed them in it, " to the end of the world.'*
But how any man can conftrue this promife, fo as
to make it fignify the perpetual infallibility of the
Roman church, I cannot for my life devife, and yet
this is one of the main texts upon which they
build that old and tottering fabrick of their infal-
libility.
Here is a general promife of alTiflance to the pallors
and governors of tht church, in all ages to the end
of
2132 ^he authority of Jesus Christ, loithhis
SERM. of the world; but that this afTiftance fhall always
F^jY^ , be to vc\^ degree of infallibility, (as it was to the
apodJes) can neither be concluded from the letter of
this promife, nor from the reafon of it ; much \di^
can it be from hence concluded, that the nlTiftance
here promifed, if it were to the degree of infallibi-
lity, IS to be limited and confined to the fupreme
pallor and governor of the Roman church.
That the afTiftance here promifed fliall always be
to the degree of inflillibility, can by no means be
concluded from the letter of this promife. Indeed
there is no pretence or colour for it \ he muft have a
very peculiar fagacity ; that can find out in thefe
words, " I am with you always," a promife of in-
fallible afTiftance. Is not the promife which God
made to Joftiua, and which the apoftle to the He-
brews applies to all chriftians, and to all good men
in all ages, " I will never leave thee nor forfake
*' thee," the very fame in fenfe with this, " I will
«' be with you always V^ and yet furely, no man
did ever imagine, that by virtue of this promife,
every chriftian, and every good man is infallible.
But neither can it be inferr'd from the reafon of
this promife, that this alTiPcance Ihall always be to
the degree of infallibility. It was fo indeed to the
apoftles \ the miraculous gifts of the Ho l y Ghost,
which were beftowed upon them for the more fpeedy
and effedual planting and propagating of the gofpel
in the world,werea divine teftimony and confirmation
to the dodtrine which they delivered ; and having this
divine teftimony given to them, we are certain that
they were fecured from error in the delivery of that
dodlrine. So that the apoftles had no other infalhbility,
but what depended upon, and was evidenced by the
miraculous gifts wherewith they were endowed \ and
therefore
commidlon and promife to his apojlles. 2133
therefore without the like erifts, none can with rea- ?.?w^^
ion pretend to the like infallibih'ty : for infaJhbiiity
fignifies an extraordinary allillance of God's Spi-
rit, whereby thofe who are thus affiited are fecu-
red from error. This every conHdent man may, if
he pleafeth, pretend to ; but no man is to be be-
lieved to have k^ but he who can give fuch evidence
of it, as is fit to fatisfy reafonable men, that he hath
it. Now the only fufficient evidence of fuch an ex-
traordinary divine affillance is the power of mira-
cles. This indeed is the great external tedimony of
a teacher come from God, " if he do fuch works
" as none can do, except God be with him;" and
this evidence the prophets of old,and our Sa v i o u r,
and his apoflles, always gave of their infallibility.
And if the pope and general councils can give the
tefiimony of fuch miracles for their infallibility, as
Mofes, and our Saviour, and his apoftles did
work, we are ready to acknowledge it. Such a
teftimony as this would give the world a thoufand
times more fatisfadlion concerning their infallibility,
than all the fubtle arguments of Bellarmine, and all
their writers. But if they cannot, they may difpute
about it to the end of the world ; and every man
that hath but the fame confidence may pretend to ic
with as much reafon as they do.
But to proceed in my argument, here is a plain
reafon why this extraordinary affiftance fhould be
granted to the apoftles at firft 5 and another reafon
as plain, why it fhould not be continued afterwards.
It was reafonable, and in fome degree necefTary, that
the apoftles ftiould be thus affifted at the firft publi-
cation of the gofpel, namely to give fatisfadion to
the world, that they were faithful and true witneftes
Vol. VJI. 15 B of
6.
2134 '^i^^ authority of Jesus Christ, njoith his
SF R\r of the dodrine and miracles of Christ. But
' fince this doftrinc and thefe miracles are recorded to
pofterity, by thofe very perfons that were thus
afTiftcd, here is as plain a reafon, why after the
gofpel was planted and eflablifli'd in the world,
this infallibility fliould ceafe. So long as we have
an infallible foundation of faith, namely, the divine
revelation configned in writing, and tranfmitted
down to us by teftimony of undoubted credit, what
need is there now of a fixt and (landing infallibility
in the church ? but having handled this argument
more at large elfewhere, I fhall infill no further
upon it here.
1 have now done with the three things I pro-
pounded to difcourie upon from this text. You
have heard v/hat authority our Sav i o y r had given
him j what commiiTion he gave to his difciples ;
and what afilftance he hath promifed to the paflors
and crovernors of his church to the end of the
world : namely, fuch an afTiftance as is fui table to
the exi'^encies of the church, in the feveral ages
and ftates of chriftianity ; which aflidance was at
firft very extraordinary and miraculous. God was
pleafed to give witnefs to the firft teachers and
publifhers of the gofpel, " with figns and wonders
«* and divers miracles, and gifts of the Holy
' ' Ghost-," and this at firft was in a very great
decree neceflary, it not being otherwife imaginable,
how chriftianity could have born up againft all that
force and violent oppofition which was raifed againft
it: but this extraordinary afliftance was but a tempo-
rary and tranfient difpenfation. God did, as it were,
pals by '' m the ftrong and mighty wind, in the
" earthquake, and in the fire :" but he was in the
« ftil!
tommljjion and prvmife to his apofiles. 2 f 35
** ftill voice," that is, he defisined to fettle and con- S E R M.
tinue that difpenfation, m that more calm and
fecret way of afliftance, which offers lefs violence to
the nature of man, but which was intended for the
conftant and permanent difpenfation. So that we have
no reafon to think, that God hath now forfaken his
church, though he be not v/ith \t in fo fenfible and
extraordinary a manner.
But then if any particular church defire and ex-
pe6l this blelled prefence and alTiflance of God's
Holy Spirit, we mud remember, that there
is a condidon to be performed on our parts. For
how abfolute foever this promife may be, in refpecl
of the church univerlal \ it. is certainly conditional
to any particular church, as fad experience in many
inftances hath fhewn. God hath long fince \^it the
church of Jerufalem, vv^here the gofpel was firfl pub-
lifhM ; he hath left the church of Antioch, v/here
the believers of the gofpel were firft cali'd chriiiians ;
he hath \dx. the famous churches of Afia, to that
degree of defolation, that the ruins and places of
fome of them are hardly at this day certainly known.
And this may alfo be the fate of any particular
church, not excepting Rome her {tVi^ for all her
pride and confidence to the contrary. " Behold
^' therefore the goodnefs and feverity of God : to-
" wards them that fell, feverity ; but towards us
" goodnefs, if we continue in his goodnefs, other-
" wife we alfo Ihall be cut off.'*
This, as I obferved before, is fpoken particularly
to the Roman church ; the apoftJe fuppofeth that
the church of Rome her felf may be guilty of apofl^-
ly from the faith, and cut off by unbelief, and in-
deed feems to foretel it ; which how it confifls with
15 B 2 dieir
2 136 The authority of ]es\js Christ, with his
S E R M. their confident pretence to infallibility, let them look
to It.
And let all particular churches look to themfelves
tliat they do not forfeit this promife of divine
alTiilance. For Christ hath not fo tied himfelf
to any particular church, but that if they forfake
him, he may leave them, and " remove his candle-
" flick from them."j There have been many fad in-
ftanccb of this, fince the firfi: planting of chrifcianity ;
and we have nc fmall reafon to apprehend that it
rtJay come to be our own cafe •, for certainly we have
many of thofe marks of ruin among us, which did
foretel the dellrudion of the Jev/ifli church and na-
tion •, horrible profanenefs and contempt of religion,
divifion and animofities to the higheft degree, and
an univerfal difTjlutenefs and corruption of manners.
And why fliouid we, who do the fame things,
think our fe'ves exempted from the fame fate ? what
can we expect, but that God fliould deal with us,
as he did with them, " take away the kingdom
'' of God from us, and give it to a nation that
^' will bring forth the fruits of it?**
The condition of this great promife here in the
text, to the paftors and governors of the chriftian
church, is the faithful execution of their commifTion^
if they do fincerely endeavour to gain men to the
belief and pradice of chriflianity, Christ hath
promifed to be with them. The performance of this
condition doth primarily concern the chief gover-
nors of the church, and next to them the minilters
of the gofpel in general, that they fliould be diligent
^nd faithful in their refpe6tive flations, " teaching
*« men to obferve all things whatfoever Christ
f^ hath commanded.'* And if v/e would make this
our
commijjlon and promife to his aboftles, 2 137
our great work, to inftru6t our refpedive charges in S E rm.
the neceflliry dodrines of faith, and the indifpenfa-
ble duties of a good life, we fhould have far lels
trouble with them about other matters. And that we
may do this work efFedualIy,we mufl be ferious in our
inftrudlionsand exemplary in our lives. " Serious in our
inftrudions i'' this certainly theapoftle requires in the
higheft degree, when he chargeth minifters, *' fo to
" fpeak, as the oracles of God," to which nothing
can be more contrary, than to trifle with the word of
God, and to fpeak of the weightieft matters in the
world, the great and everlafting concernments of the
fouls of men, in fo flight and indecent a manner, as is
not only beneath the gravity of the pulpit, but even of
a well-regulated ftage. Can any thing be more un-
iliitable, than to hear a minifter of God from
this folemn place to break jefts upon fin, and to
quibble upon the vices of the age ? this is to fhoot
without a bullet, as if we had no mind to do
execution, but only to make men fmile at the mention
of their faults ; this is fo naufeous a folly, and of fo
pernicious confequence to religion, that hardly any
thing too fevere can be faid of it.
And then if v/e would have our inftrudions
efFedtual, we mud be " exemplary in our lives.'*
Ariftotle tells, that the manners of the fpeaker have
y.\)^ior<ir)v) irhiv^ the moft fovereign power of per-
fuafion. And therefore Cato puts it into the defini-
tion of an orator, that he is, vir bonus ^ dicendiperi-
tus^ " a good man, and an eloquent fpeaker." This
is true as to all kinds of perfuafion ; the good opi-
nion which men have of the fpeaker, gives great
weight to his words, and does ftrangely difpofe the
niinds of men to entertain his counfels. But tha
reputation
2138 The dijiculties of a
reputation of goodnefs is more efpecially neceflary
and ufeful to thofe whofe proper w.ork it is to per-
fuade men to be good*, and therefore the apodle,
when he had charged Titus to put men in mind of
their duty, immediately adds, " in all things
*' (hewing thy fclf a pattern of good v/orks." None
fo fit to teach others their duty, and none fo likely
to gain men to it, as thofe who pra<5tife it them-
felves ; becaufe hereby we convince men that we
are in earneft, when they fee that we perfuade them
to. nothing, but what we choofe to do our felves.
This is the way to " flop the mouths of men,'*
and to confute their malice, by an exemplary piety
and virtue. So St, Peter tells us, i Pet. ii. 15.
** For fo is the will of God, that by well-doing ye
'* put to filence the ignorance of foolifli men."
SERMON CXXV,
The difficulties of a chriftian life
confidcr'd.
LUKE xiii. 24.
Strive to enter in at the ftrait gate •, for many, I fay
unto youy will feck to enter in^ and fhall ?iot be
able.
S E R M. ^ H'"^ HERE are two great miflakes about the
^^^^' 1 nature of religion, equally fill fe, and equally
pernicious to the fouls of men : and the de-
viJ, whofe great defign it is ^0 keep men off from
religion
cxxv.
chrijiiaii life conjlderd, 2139
religion by any means, makes ufe of both thcfe S E R m;
miHakes, to ferve his own purpofe and deiign upon
the leveral tempers of men. Thofe who are melan-
choly and ferioLis, he difheartens and difcourageth
from attempting it, by the extreme trouble and dif-
ficulty of \t^ reprefenting it in fo horrid and fright-
ful a ihape, incumber'd with fuch difficulties, and
attended with luch troubles and fufFerings, as are
infuperable , and intolerable to humane nature ;
whereby he perfuades men, that they had better ne-
ver attempt it, fmce they may defpair to go through
with it.
On the other hand, thofe who are fanguine and
full of hopes, he poffefTes with a quite contrary ap-
prehenfion \ that the bufinefs of religion is fo ihort
and eafy a work, that it may be done at any time, and
if need be, at the laft moment of our lives, tho* it
is not fo well to put it upon the laft hazard \ and
by this means, , a great part of mankind are
]ull*d in fccurity, . and adjourn the bufinefs of reli-
gion from time to time ; and becaufe it is fo eafy,
and fo much in their power, they fatisfy them-
felves with an indeterminate refolution to fet about
that bufinefs fome time or other before they die, and
fo to repent, and make their peace with God once
for all.
Thefe pretences contradifl one another, and there-
fore cannot be both true, but they may both be
falfe, as indeed they are, and truth lies between
them ; religion being neither fo flight and eafy a
work as fome would have it, nor lb extremely dif-
ficult and intolerable, as others would repreTent it.
To confute the falfe apprehenfions which fome have
of the eafinefs of it, our S av i o u r tells us there
muil
zi^o T'/je difficulties of a
SERM. j^ufl; be fome ftrlving -, and to futisfy us, that the
difficulties of religion are not fo great and infupera-
ble, as fome would make them, our Saviour
tells us, that thofe who " ftrive" fhall fucceed and
*' enter in j " but thofe who only " feek," that is,
do not vigoroufly fet about the bufinefs of religion,
but only make fome faint attempts to get to hea-
ven, " fhall not be able to enter in." " Strive
*' to enter in at the flrait gate j for many, I fay
*' unto you, will feek to enter in, but Ihall not be
« able."
The occafion of which words of our bleffed Sa-
viour, was a queftion, that was put to him, by
one of his difciples, concerning the number of thofe,
that fhould be faved, ver. 23. One faid unto him,
'' Lord, are there few that be faved } " To which
curious queftion, our S av i o u r (according to his
manner, when fuch kind of queftions were put to
himj does not give a dire6l anfwer, becaufe it was
neither neceffary, nor ufeful for his hearers to be
refolved in, it did not concern them, to know what
number of perfons fhould be faved, but what courfe
they fliould take that they might be of that num-
ber; and therefore, inftead ofiatisfying their curio-
fities, he puts them upon their duty ; admonifhing
them, inftead of concerning themfelves what fliould
become of others, to take care of themfelves.
" And he faid unto them, ftrive to enter in at the
*' ftrait gate -, for many, I fay unto you, Ihall feek
*' to enter in, and fhall not be able." He does
not fay, that " but few fhall be faved ;" (as fome
have prefumptuoufly ventur'd to determine) but only
few in comparifon of thofe " many, that fhall feek
*' to enter in, and fliall not be able."
^ chrifiian life confider'd, 2 14 1
' In thefe words we may confider thefe two things. ^^^^*
Firfl, the duty enjoined, " drive to enter in at ^^.^^-^
*' the ftr^t gate."
Secondly, the reafon or argument to enforce it,
" for many fhal] feek to enter in, and ihall not be
*' able."
Firfl, the duty enjoined 5 '* flrive to enter in at
^' the ftrait gate." Which words being metapho-
rical, I Ihall ftrip them of the metaphor, that fo we
may fee the plain meaning of them. Now by this
metaphor, or rather allegory, thefe three things are
plainly intended.
id, the courfe of a holy and chriftian life, in
order to the obtaining of eternal happinefs, is here
reprefented to us by a way, which every man, that
would come to heaven, muft walk in. For fo
St. Matthew (who exprefleth this more fully) makes
mention of a way, as well as a gate, by which we
muft enter into it; '' ftrait is the gate, and
** narrow is the way, that leadeth to life." And
this, tho' it be not exprefs'd by St. Luke, is ne-
ceflarily underftood, " flrive to enter in by the
*' ftrait gate," that is, into the way that leads to
life.
2dly, the firft difficulties of a holy and religious
courfe of life, are here reprefented to us, '' by a
« ftrait gate." For the gate at which we enter,
and the way in which we walk, can fignify nothing
elfe, but the beginning and progrefs of a holy and
religious courfe.
3dly, our diligence and conftancy in this courfe, ^
are reprefented by ftriving, a word which hath a
great force and emphafis in it, dycaviC^i^^^ a. meta-
phor taken from the earneft contention which was
Vol. VIL. 15 C ufed
6.
cxxv.
2142 ^ T^h^ difficulties of-a
£ E R M. ufed in the olympick games, by thofe who flrovc
fcr maftery in running or wreftling, or any of the
other exercifes which were there ufed.
Secondly, here is a reafon added to enforce the
exhortation or duty ; " for many fhall feek to enter
" in, and fhall not be able : '' that is, there are a
great many that v/ill do fomething in chriftianity,
and make fome faint attempts to get to heaven,
who yet fliall fall fhort of it, for want of fuch
a firm refolution and earneftnels of endeavour, as is
neceflary to the attaining of it.
Having thus explained the v/ords, I fhall take
occafion from the firfl part of them, namely, the
duty of exhortation, to handle thefe three points,
very ufeful for us to confider, and to be well in-
llru6led in.
I ft, the difficulties of a holy and chriftian courfe.
2dly, the firm refolution and earnefl endeavour
that is required on our part for the conquering of
thefe difficulties.
3dly, that thefe difficulties are not fo great and
infuperable, as to be a jufl difcouragement to our
endeavours ; if we will flrive, we may mailer them.
.Firft, the difficulties of a holy and chriftian courfe.
And thefe are either from our felves, or from fome-
thing without us.
I . From our klvtSy from the [original corruption
afid depravation of our nature, and the power of
evil habits and cufloms, contracted by vicious prac-
tices. Our natures are vitiated and depraved, in-
clined to evil, and impotent to good ; befides, that
being habituated to fm and vice, it is a matter of
infinite difficulty to break offacuftom, and to turn
the courfe of our life another way. Now becaufe
this
chrijlian life conjider'd, 2143
this is the difficulty of our firfl entrance into reli-SERM.
gion, it is reprefented by " a ftrait gate," which is ' *
hard to get through.
2. There are likewife other difficulties from with-
out; as namely, the oppofition and perfecution of
the world, which was very raging and violent in
the firft begianings of chrifhianity. And this our
Saviour reprefents by the ruggednefs and roughnefs
of the way, as St. Matthew exprefTeth it, chap. vii.
14. " Strait is the gate, and narrow is the way that
*'' leads to life," Kcxi rc^Xi/jt/^cs^y) r\ oc^o?, confragofa
eft viay (fo Grotius renders it) the way is craggy,
full of afflidions and troubles.
So that thefe are the two great difficulties in a
chriftian courfe, indifpofition from within, and op-
pofition from without.
I. Indifpofition from within. And this makes
religion fo much the more difficult, becaufe it checks
us at our very firft entrance upon our chriftian
courfe, and makes us unwilling to fet out. The'sN
corruption of our nature, and thofe vicious habits
which by a long cuftom of fin we have contra6ted
do ftrongly incline us to the contrary way, fo that a
man muft offer great force and violence to hinifelf
that will conquer this difficulty. It is one of the
hardeft things in the world to break off a vicious
habit, and to get loofe from the tyranny of cuftom.
The prophet Jeremiah fpeaks of it, as next to a na-
tural impoffibility, chap. xiii. 23. *' Can the ethio-
" pian change his skin ? or the leopard his fpots ?
*^ then may ye alfo do good, that are accuftomed to
^' do evil." This requires great ftriving indeed.
Nothing fliews the fpirit and refolution of a man
more, than to contend with an inveterate habit ; for
15 C 2 ia
2 144 ^^^ diffuuUies of a
S E R M. in this cafe a man flrives asainft the very bent and
CXXV . . • .
inclination of his foul ; and 'tis eafier to fet a man
againft all the world, than to make him fight with
himfelf: and yet this every man mufl: do, who from
any wicked courfe of life, betakes himfelf fcrioufly
to religion -, he mud as it were lay violent hands upon
himfelf, and fight with the man he was before ; and
this in fcripture is emphatically cxpreit to us, by
*' crucifying the old man, with the affections and
*' lufts thereof." A chriftian when he firft enters upon
a holy and good courfe of life, is reprefented as two
perfons or parties at civil war one with another,
" the old, and the ne^v man ;" fo that whoever
will be a chriftian muft put off himfelf, and become
another man ; and 'tis no eafy matter for a man to
quit himfelf.
2. In our chriftian courfe, we muft likewife expedl
to meet with great oppofition from without. Blef-
fed be God, chriftianity hath generally been for ma-
ny ages free from this difficulty, which attended the
firft profefTion of it ; it was then indeed a very fteep
and craggy way, very rough and thorny, not to be
travelled in without Iweat and bloody the dangers
and hazards of the profellion were fuch, as were not
to be encountered by a mere moral refolution, and the
natural ftrength of flefh and blood ; the perfecution
that attended it was fo hot, and the torments which
threatned it ^o terrible, that the fenfual and incon-
fiderate part of mankind would rather venture hell
at a diftance, than run themfelves upon fo prefent and
evident a danger.
But fince thele ages of perfecution, this difficulty
hath been in a great meafure removed. Not but the
true ;*cligion hath ftill its enemies in the world j but
thev
chrijlian life conjider^d, 2 H5
thty are not let loofe, as they were in thofe times; SERm,
it is flill perfecutcd and expofed to the malice and ^^'^^•
reproach, but not to the rage and fury of unreafo-
nable men. In the calmeft times there is hardly
any man can be a flrict and fincere chriftian, without
being liable to hatred and contempt, without deny-
ing himfelf many of thofe worldly advantages, which
thofe who make no confcience of the ftrifl laws
of chriftianity may make to themfelves ; fo that at
all times it requires a good degree of conftancy and
refolution to perfevere in a holy courle, and to bear up
againfl: the oppofition of the world, and to withftand
its temptations, to be " harmlefs and blamelefs in the
"midftof a crooked and perverie nation j" not to be
infeded with the eminent and frequent examples of
vice, and carried down with the ftreami of a cor-
rupt and degenerate age. So that tho' our difficul-
ties be not always the fame, and equal to thofe which
the primitive chriftians encountered, yet there is
enough to exercife our beft refolution and care ;
tho' the main body of the enemies of chriftianity be
broken, and " the fons of Anak be deftroyed out
*' of the land ; yet fome of the old inhabitants are
" (till left, to be thorns in our fides, and pricks in
^^ our eyes," that true religion may always have
fomething to exercife its force and vigour upon. I
have done with the firft point, the difficulties of a
chriflian courfe. I proceed to the
Second, the earned endeavour that is to be ufed
on our part, for the conquering of thefe difficul-
ties. And to the bufinefs of religion, if we will
fet upon it in good earned, thefe three things are
requirecj.
1% a
2146 ' *The difficulties of a
S E R M. I ft, a mighty refolution to engage us in a holy
^^"^^'.and chriftian courle.
2dly» great diligence and induflry to carry us on
in it.
3dly, an invincible conflancy to carry us through
it, and make us perfevcrc in it to the end.
ifl, a mighty refolution to engage us in a holy
and good courfe. For want of this, mofl men mif-
carry and ftumble at the very threfhold, and never
get through the flrait gate, never mafter the diffi-
culties of the firfl entrance. Many arc well difpofed
towards religion, and have fits of good inclina-
tion that way, (efpccially in their young and ten-
der years) but they want firmnefs of refolution to
conquer the difficulties of the firfl entrance upon a
religious and virtuous life j like the young man that
came to our Saviour, well inclined to do fome
good thing, that '^ he might inherit eternal life ;'*
but when it came to the point, he gave back, he
was divided betwixt Christ and the world,
and had not refolution enough " to part with all
« for him."
r Many men (I doubt not) have frequent thoughts
and deliberations about a better courfe of life, and
are in a good mind to take up, and break off
that lewd and riotous courfe they are in ; but they
cannot bring themfelves to a fixt purpofe and re-
folution : and yet without this nothing is to be done,
*^ the double-minded man is unflable in all his
*^ ways.'* There mufl be no indifferency and irre.
folutenefs in our minds, if we will be chriftians ;
we mufl ^ not flop at the gate, but refolve to prefs
in. We fee that men can take up peremptory refo-
lutions in other matters, to be rich and great in the
world.
drift tan life confider'd. ' 2 1 47
world, and they can be true and fteadfafl to thefe S E R m.
refolutions ; and why lliould not men refolve to bci
wife and happy, and ftand to thefe refolutions and
make them good ? God is more ready to affifl and
ftrengthen thefe kind of refolutions than any other j
and 1 am fure no man hath fo much reafon to re-
folve upon any thing, as to live a holy and vir-
tuous life j no other refolution can do a man that
good, and bring him that comfort and happinefs
that this will.
2dly, the bufinefs of religion, as it requires a
mighty refolution to engage us in a holy and good
courfe, fo likewife a great diligence to carry us on
in it. When we are got through the (Irait gate,
we muft account to meet with many difficulties
in our way ; there are in the courfe of a chriftian
life many duties to be performed, v/hich require
great pains and care ; many temptations to be re-
filled,which will keep us continually upon our guard;
a great part of the way is up hill, and not to be
climb'd without labour ; and the fcripture frequently
calls upon us, " to work out our falvation with fear
'' and trembling*," that is, with great care and in-
duftry ; *' to give all diligence to make our calling
" and eledion fure j" to folio v/ holinefs, c^jo^xetv, ta
purfue it with great earnellnefs. Nothing in this
world that is of value, is to be had on other terms j
and we have low thoughts of heaven, if v*'e think
any pains too much to get thither.
3dly, the bufinefs of religion requires an invinci-
ble conftancy to carry us through it, and to make
us perfevere in it to the end. Refolution may make
a good entrance ; but it requires great conftancy
aad firmneisi of mindj, to hold out in a good courfe*
A
21^8 "The difficulties of a
S E R M. A good refoJution may be taken up upon a prc-
CXXV. f(;nt heat and may cool again ; but nothing but
a conftant and fteady temper of mind will make a
man perfevere ; and yet without this, no man ihail
ever reach heaven. " He that continueth to the
*' end fhall be laved; but if any man draw back,
" God's foul will have no pleafure in him." God
puts this cafe by the prophet, and determines it,
Ezekiel xviii. 24. " When the righteous man turn-
*' eth away from his righteou fnefs, fhall he live ?
*' all his righteoufnefs that he hath done, fliall not
*' be mentioned; in his trefpafs that he hath tref-
*' pafTcdj and in his fin that he hath finned, in them
'^ he fhall die ;'* nay fo far will his righteoufnefs
be from availing him, if he do not perievere in it,
that it will render his condition much worfe, to have
gone fb far towards heaven, and at laft to turn his
back upon it. So St. Peter tells us, 2 Pet. ii. 20,
21. " For if after they have efcaped the pollutions
•* of the world, through the knowledge of the
*' Lord and Saviour Jesus Christ, they are
♦' again entangled therein and overcome ; the latter
** end is worfe with them than the beginning •, for
♦' it had been better for them not to have known
*' the way of righteoufnefs, than after they have
»' known it, to turn from the holy commandment
** delivered unto them." I proceed to the
Third point, namely, that the difficukies of a
holy and chriftian life are not fo great and infu-
perable, as to be a jufl: ground of difcouragement
to our endeavours. All that I have faid concern-
ing the difficulties of religion, was with no defign to
damp, but rather to quicken our induftry -, for,
upon the whole matter, when all things are duly
confidered.
chriftian life conjlderd, 2 149
confidered, it will appear that *' Christ's yokeSERM.
" is eafy and his burden light \ that the com- ^^■^^•
*' mandments of G o d are not grievous \ " no,
not this commandment of " ftriving to enter ia
" at the ftrait gate-," which I fhall endeavour to
make manifed by taking thefe four things into con-
fideration.
I. The affiftance which the gofpel offers to us.
God hath there promifed " to give his Holy
" Spirit to them that ask him;" and by the
afTiftance of G o d's H o l y S p i r i t, we may be
able to conquer all thofe difficulties. Indeed if
we were left to ourfelves, to the impotency and
weaknels of our own nature, we Ihould never be
able to cope with thefe difficulties ; every temp-
tation would be too hard for us ; every little op-
pofition would difcourage us : but ' ' God is with
*' us, and there is nothing too hard for him."
If the principles of a holy life were only the
birth of our own refolution, they would eafily be
born down \ but they are from God, of a hea-
venly birth and original ; and whatfoever is " born
" of God, overcometh the world." John i. 12,
13. " As many as received him, ;to them gave
'' he power (sgyo-Zav, the privilege) to become
" the fons of God, even to them that believe
" on his name, which were born not of blood
" nor of the will of the fleili, nor of the will of
" man, but of Go d.'*
God confiders the impotency of humane nature,
in this deprav'd and degenerate (late into which we
are funk, and therefore he hath not left us to our
felves ; but when he commands us to '' work out
Vol. VII. 15 D our
6.
2 1 ^o T^hc dijjiculiies of a
S E R M. our own falvation," he tells us for our encourage-
CXXV.^ ment, that " he himfelf works in us both to will
" and to do j'* ^he does not bid us to be ftrong in
our own ftrength, for he knows we have no
ftrength of our own, but to be " ftrong in the
" Lord, and in the povv'er of his might-," and
what may not even a weak creature do, that is fb
powerfully afTifled ? if we will but make ufe of this
ftrength, nothing can be too hard for us. All that
God expeds from us is, that we fhould comply with
the motions of his S p i r i t, and be as fincere in
the ufe of our own endeavours, as he is in the offers
of his grace and afiiftance.
2. Let us confider, that the greateft difficulties
are at firft ; 'tis but making one manful onfet, and
fullaining the firft brunt, and the difficulties will
abate and grow lefs, and our ftrength will every day
increafe and grow more. '' The gate is ftrait:" but
when we have once got through it, " our feet will be
«* fet in an open place." After fome ftruggling
to get thro% we fhall every day find our felves at
more eafe and liberty. It will be very hard at
firft, to mafter our vicious inclinations, to change
the habit of our minds, and the courfe of our lives,
and to adl contrary to what we have been long ac-
cuftomed : but this trouble lafts but for a little
while j thefe pangs of the new-birth, tho' they be
ftiarp, yet they are not ufually of long continuance.
It does indeed require great refolution and firmnels
of mind, to encounter the firft difficulties of religion :
but if we can but ftand it out for one brunt, our ene-
my will give way, and the pleafure of vidory will
tempt us on. It is trgubkfgme to conflid: with
great
chrijlian life confiderd, 2151
great difficulties, and men are loth to be brought to |^|y^
it : but when we are engaged, it is one of the ^,,,^^«^
greatefl: pleafures in the world to prevail and con-
quer. Many men are loth to go to war \ but after a
litde ruccefs,they areas loth to give over 5 that which
was a terror to them at firfl, turns into a pleafure.
3. Confider that cuftom will make any courfe of
life tolerable, and mod things eafy. Religion, and
the pradice of a holy life is difficult at firfl:; but.
after we are once habituated to it, the trouble v»'i!l
wear off by degrees, and that which was grievous
will become eafy; nay, by degrees, much more
pleafant than ever the contrary pradice was. We fee
the daily experience of this, in the mod difficult and
laborious employments of this world ; a little pains
tires a man at firfl, but when he is once feafoned and
enured to labour, idlenefs becomes more tedious and
troublefome to him than the hardeil work. Cuftoni
will make any thing eafy, tho' it be a htcle unnatu-
ral. Nothing is more unnatural than fin ; 'tis not
according to our original nature and frame, but it is
the corruption and depravation of it, a fecond na-
ture fuperinduced upon us by cuflom ; whereas the
pradice of hohnefs and virtue is agreeable to our
original and primitive ftate, and fin and vice are the
perverting of nature contrary to our reafon, and
the defign of our beings, and to all obligations of
duty and interefl : but by returning to God and
our duty, we return to our primitive flate ; we ad
naturally, and according to the intention of our
beings ; and when the force of a contrary cuftom is
taken off, and the bias clapt on the other fide^ '' wc?
'* /hall run the ways of Go d*s commandments v/ith
'5 D 2 «' v?:^:^:.
21^2 The difficulties of a
SERM. «' more delight" and fatisfadlion, than ever we
For fin is a violence upon our natures, and that is
always uneafy, yet it is made more tolerable by cu-
flom: but religion reftores men to their natural
flate, and then we are at eafe and refl. Religion is
at firft a yoke and burden : but unlefs we take this
upon us, we fliall never " find reft to our fouls."
4thly and laftly, confider the reward that religion
propounds, and this muft needs fweeten and miti-
gate all the troubles and difficulties that are occafi-
oned by it. This ftrait gate, through which we
muft enter ; and this craggy way which we are to
climb up, leads to life •, and he is a lazy man in-
deed, that will not ftrive and ftruggle for life. All
that a man can do, he will do for his Mt^ for
this miferable life, which is fo fhort and uncertain,
and " born to trouble as the fparks fly upwards i'*
a life not worth the having, nor worth the keeping
with any great care and trouble, if it were not in
order to a better and happier life. But 'tis not this
life which our Saviour means; that indeed
were not worth all this ftriving for : 'tis eternal
life •, a ftate of perfed and endlefs happinefs ; of
" joys unfpeakable and full of glory." And who
would not " ftrive to enter in at that gate," which
leads to fo much felicity ? can a man pofTibly take
too much pains, be at too much trouble for a few
days, to be happy for ever .?
So often as I confider what incredible induftry
men ufe for the things of this life, and to get a fmall
portion of this world, I am ready to conclude,
that either men do not believe the rewards of
another
chrijlian life conjiderd. 2153
^ another world, or that they do not underfland
I them j elle they could not think much to be at the
fame pains for heaven, that they can chearfully
beftow for the obtaining of thefe corruptible things.
Can we be fo unconfcionable, as to think God
unreafonable, when he offers heaven and everlafting
happinefs to us, upon as eafy terms, as any thing
in the world is ordinarily to be had ? and are not
we very foolilh and unwife, to put away eternal
life from us, when we may have it upon terms
fo infinitely below the true worth and value
of it.
I have now done with the three things which
I propounded to Ipeak to from the firft part of
thefe words, which are fo many arguments to en-
force the exhortation here in the text ; " to ftrive
*' to enter in at the flrait gate,'' and to give all
diligence, by the courfe of a holy and virtuous
life, to get to heaven; and we may affure our
felves, that nothing Icfs than this will bring us
thither. So our Sav i o u r tells us, in the latter
part of the text ; that " many Ihall feek to enter
** in, and fhall not be able.'* I proceed now to
the
Second part of the text; the reafon or argu-
ment whereby this exhortation is enforced ; " ftrive
^' to enter in at the flrait gate j for many, I fay
^' unto you, fhall feek to enter in, and fhall not
*' be able." Every feeking to. enter in will
not gain our admifHon into heaven ; therefore
there mufl be flriving: for men may do many
things in religion, and make feveral faint attempts
to get to heaven, and yet at lafl fall fhort of it,
for
21^4 '^he difficulties of a
S E R M. for want of earned contention and endeavour
CXxy. ^^hich isnecefTary to the attaining of it. We mufl:
make religion our bufinefs, and fet about it with
all our might, and perfevere and hold out in it, if
ever we hope to be admitted to heaven -, " for
'^ many fhall feek to enter, that fhall be fliut
'' out."
Now what this feeking is, which is here oppo-
fed to " driving to enter in at the ftrait gate,'*
our Saviour declares after the text, ver. 25.
«' When once the mailer of the houfe is rifen up,
*« and hath fhut to the door, and ye begin to ftand
«' without, and knock at the door, faying, Lord,
" Lord, open unto us ; and he fhall anfvver and
*' fay unto you, I know you not whence ye are;
*« then fhall ye begin to fay, we have eaten and
*' drunk in thy prefence, and thou hafl taught in
** our flreets ; but he fhall fay, I tell you, I know
*« you not whence ye are ; depart from me all ye
*^ workers of iniqutiy." St. Matthew mentions fome
other pretences which they fhould make ; upon
which they fhould lay chiim to heaven, Matth.
vii. 21,22,23. " Not every one that iaith unto me,
" Lord, Lord, fhall enter into the kingdom
*' of heaven : but he that doth the will of my Fa-
*' T H E R which is in heaven. Many will fay unto
" me in that day. Lord, Lord, have we not
** prophefied in thy name ? and in thy name have
*' cad out devils? and in thy name done many
*' wonderful works? and then will I profefs unto
" them, I never knew you •, depart from me ye
^' that work iniquity." After all their feeking to
enter in, and notwithdanding all thefe pretences,
they
chrijlian life conjider'd. ^^55
they lliall be fhut out, and be for ever banifh'd^^^^y *
from the prefence of God. This fhall be their
doom, which will be much the heavier, becaufe of
the difappointment of their confident expedlation
and hope. So St. Luke telJs us, chap. xiii. 28, 29,
" There fliall be weeping and gnafhing of teeth >
" when ye fhall fee Abraham, and Ifaac, and Ja-
" cob, and all the prophets in the kingdom of
«' God, and ye your felves thrufl out. And they
*' fhall come from the eafl:, and from the weft,
*' and from the north, and from the fouth, and
" fhall fit down in the kingdom of God." To
which St. Matthev/ adds, chap. viii. ver 12. '' But
*' the children of the kingdom fhall be call out
^' into utter darknefs ; there fhall be weeping and
«' gnafhing of teeth.'' And then our Saviour
concludes ("Luke xiii. 30.^ " Behold, there are laft
<' that ftiall be firil, and iirfl which fhall be laft.'*
From all which it appears, with what confidence many
men, upon thefe falfe pretences (which our Sa-
V I o u R calls " feeking to enter in") fhall lay claim
to heaven, and how ftrangely they fhall be difap-
polnted of their expedlation and hope; when they
fhall find themfelves caft out of heaven, who they
thought had out-done all others in religion, and
were the only members of the true church, and
" the children and heirs of the kingdom;" and
fhall fee others, whom they thought to be out of
the pale of the true church, and excluded from all
terms of falvation, come from all quarters, and find
free admiffion into heaven •, and fhall find them-
felves fo grofly and widely miftaken, that thofe
very perfons, whom they thought to be laft, and
of
2156 7 he difficulties of a
SERM. of all others fartheft from falvation, fhall be firft ^
f\ \[ \r\j
' and they themfelves, whom they took for " the
'' children of the kingdom," and fuch as fhould be
admitted into heaven in the firft place, fhall be re-
jected and caft out.
So that by " feeking to enter, " we may under-
fland all thofe things which men may do in reli-
gion, upon which they fhall pretend to lay claim
to heaven, nay, and confidently hope to obtain it ;
and yet fhall be fhamefully difappointed, and fall
fliort of it. Whatever men think, and believe, and
do in religion, what privileges foever men pretend,
what ways and means foever men endeavour to ap-
peafe the deity, and to recommend themfelves to
the divine favour and acceptance, all this is but
*' feeking to enter in," and is not that ftriving
which our Saviour requires. " If men do not
" do the will of God, but are workers of ini-
*' quity," it will all fignify nothing to the obtaining
of eternal happinefs.
Our Saviour here inflanceth in mens profef-
fion of his religion, ^' calling him Lord,Lordj"
in their perfonal familiarity and converfation with
him, by " eating and drinking in his prefence "
and company ; in their having heard him preach
the do(5lrine of life and falvation, " thou haft taught
*' in our ftreets;" in their having prophefied, and
wrought great miracles in his name and by his
power, " have we not prophefied in thy name ? and
" in thy name caft out devils ? and in thy name
'^ done many wonderful works ? " thefe were great
and glorious things which they boafted of j and yet
nothing of all this will do, if men *' do not the
will
chrijlian life conjtder'd. ^^57
« will of God ; '* notwithftandino; all this, hewillSERM/
CXYV
lay unto them, " I know ye not whence ye are, de- \,^^^^1^
*' part from me, ye workers of iniquity.'*
And by a 'plain parity of reafon, whatever ^{q,
men do in religion, what attempts foever men may
make to get to heaven, upon what privileges or
pretences foever they may lay claim to eternal life,
they will certainly fall fhort of it, if they " do
" not the will of God," but '' arc workers of ini-
" quity." My bufinefs therefore at this time Ihall
be, to difcover the feveral falfe claims and pretences
which men may make to heaven, and yet fhall never
enter into it. And to this purpofe I fhall inftance
in feveral particulars, by one or more of which
men commonly delude themfelves, and are apt to
entertain vain and ill-grounded hopes of eternal fal-
vation.
id, fome trail to the external profefTion of the
true religion.
2dly, others have attained to a good degree of
knowledge in religion, and they rely much upon
that.
3dly, there are others that find themfelves much
affeded with the word of God, and the dodrines
contained in it.
4thly, others are very flrid and devout in the
external worfhip of G o d.
5thly, others confide much in their being mem-
bers of the only true church, in which alone falva-
tion is to be had, and in the manifold privileges
and advantages which therein they have above others
of getting to heaven.
6thly, others think their great zeal for God and
his true religion, will certainly fave them.
Vol. VII. 15 Er 7thly,
6.
2158 7he difficulties of a
^c^xv^' 7^^^y' ot^^i's go a great way in the real prafticc
of religion,
Sthly, others rely much upon the fincerity of
their repentance and converfion, whereby they are
put into a ftate of grace, and become the children of
God, and heirs of everlafcing hfe ; and being once
truly fo, they can never fall from that flate, fo as
finally to mifcarry.
Laftly, others venture all upon a death-bed re-
pentance, and their importunity with G o d to re-
ceive them to mercy at the lad. *
I fhall briefly go over thefe particulars, which are
the feveral ways whereby men " feek to enter '*
into heaven, and hope to get thither at laft ; and
iliall fbew the infufficiency of them ; and that there
is fomething beyond all this neceffary to be done for
the attainment of everlafting falvation.
I ft, fome truft to the mere external profefTion of
t\\t true religion, and think it enough to call him..
Lord, Lord, to be baptized in his name, and
thereby to be admitted members of the chriftian
church. What the apoftle fays of the profeffion of
the jewifh religion, and the outward badge of it,
« circumcifion," may be applied to the profefTion
of chriftianity made in baptifm, Rom. ii. 17, 25,
28, 29. " Behold thou art called a Jew, and reft-
«' eft in the law, and makeft thy boaft of God.
«' Circumcifion verily profiteth, if thou keep the
*' law j but if thou be a breaker of the law, thy
*< circumcifion is made uncircumcifion : for he is
*' not a Jew that is one outwardly, neither is
*' that circumcifion, which is outward in the fTefh ;
*' but he is a Jew which is one inwardly, and cir-
*^ cumcifion is that of the heart, in the fpirit, and
" not
chriftian life coiifider'd. 2 J 59
" not in the letter/' The cafe is the fame of thofe ^?.5x¥°
who make only an outward profeflion of chriftia-
nity. *' Baptifm verily profiteth, if we perform
" the condition of that covenant which we entred
*' into by baptifm;" but if we do not, our bap-
tifm is no baptifm: for " he is not a chriftian,
" which is one outwardly, nor is that baptifm which
" is outward in the flefh ; but he is a chrlflian
*' which is one inwardly, and baptifm is of the
** heart, in the fpirit, and not in water only.'' So
St. Peter tells us, i Pet. iii. 21. that baptifm
is not only the walhing of the body with water,
and " the putting away of the filth of the fieih ;
" but the anfwer of a good confcience towards
" God."
The promife of eternal life and happinefs is not
made to the external profefHon of religion v/ithout
the fincere and real pradice of it. " Why call ye
" me Lord, Lord, (fays our Sav 10 u r) and
^' do not the things which I fay ? " The fcripture
hath no where faid, " he that is baptized fhall be
*' fived;" but '' he that believeth and is baptized,
" he that repenteth and is baptized, Ihall be fa-
" ved." This deferves to be ferioufly confidered
by a great many chriftians, who have nothing to
ihew for their chriftianity, but their names ; whofe
befl tide to heaven is their baptifm, an engagement
entred into by others m their name, but never
confirmed and made good by an ad: of their own %
a thing which was done before they remember,
and which hath no other effect upon their hearts
and lives, than if it were quite forgotten.
2dly, there are others who have attained to a
good degree of knov/ledge in religion, and they
15 E 2 hope
2 1 6o The difficulties of a
SERM. hope that will fave them. But if our knowledge
\^^yf^ in religion, though never fo clear and great, do
not defcend into our hearts and lives, and govern
our adions, all our hopes of heaven are built upon
a falfe and fandy foundation. So our Saviour
tells us, Matth. vii. 26. " Every one that heareth
'' thefe fayings of mine, and doth them not, ihall
'^ be likened unto a foolifh man, which built
*' his houfe upon the fand." And John xiii. 17.
** If ye know thefe things, happy are ye, if ye do
*' them.'*
There is not a greater cheat in religion, nothing
wherein men do more grofly impofe upon them-
felves, than in this matter, as if the knowledge of
religion, without the pradice of it, would bring
men to heaven. How diligent are many in read-
ing and hearing the word of God, who yet take
no care to pradife it in their lives 't like thofe in
the prophet, Ezek. xxxiii. 31. of whom God com-
plains, " They come unto thee as the people com-
«' eth, and they fit before thee as my people, and
*' they hear my words; but they will not do
*« them." None do fo foolilhly, and yet fo de-
fervedly mifs of happinefs, as thofe who are very
careful to learn the way to heaven, and when
they have done, will take no pains at all to get
thither.
3dly, there are others who find themfelves much
affe6led with the word of God, and the preaching
of it \ and this they take for a very good fign, that
it has its due effect upon them. And this happens
very frequently, that the word of G o d makes
confiderable imprefTions upon men for the prefent,
and they arc greatly affedled with it, and troubled
for
chrijiian life conjider'd. 2 1 6 1
for their fins, and afraid of the judgments of God, SE r m,
and the terrible vengeance of another world ; and
upon this they take up fome refolutions of a better
courfe, which after a litde while vanifh and come
to nothing. This was the temper of the people
of Ifrael, they delighted to hear the prophet
fpeak to them in the name of God, Ezek. xxxiii*
32. " And lo, thou art unto them as a very lovely
*' fong of one that hath a pleafant voice, and
" can play well upon an inftrument, for they hear
" thy words, but they do them not." Mark
vi. 20. it is faid that Herod had a great reverence
for John the baptift, " that he obferved him,
" and heard him gladly ;" but yet for all that,
he continued the fame cruel and bad man that
he was before. And in the parable of the fower,
Matth. xiii. 20. there are one fort of hearers
mentioned, who, " when they heard the word, re-
^^ ceived it with joy ', but having no root in them-
" felves, they endured but for a while, and when
*' tribulation or perfecution arifeth, becaufe of the
'' word, prefendy they are offended." There are
many men who have fudden motions in religion,
and are mightily affeded for the prefent ; but it
mud be a rooted and fixt principle, that will en-
dure and hold out againft great difficulties and
oppofition. Adls xxiv. 25. it is faid that when
St. Paul *' reafoned of righteoufnefs, and tem-
*^' perance, and judgment to come, Felix trem-
*' bled :" and nothing is more frequent, than for
men to be mightily ftartled at the preaching of
the word, when their judgments are convinced
and born down, and their confciences touched
to the quick ; a lively reprefentation of the evil
'■- • of
2 1 62 ^he difficulties of a
SE R M. of fin, and the infinite danger of a finful courfe,
CXXV.^ may ftir up the pafTions of grief and fear, and
dart fuch Itings into the confciences of men, as
may make them extremely reftlefs and unquiet,
and work fome good thoughts and incUnations
in them towards a better courfe; and yet like
metals, when the heat is over, they may be the
harder for having been melted down.
4thly, others fliew great ftridnefs and devotion
in the worfliip of God, and this they hope will
be accepted, and cannot fail to bring them to
heaven: and yet fome of the worft of men have
been very eminent for this. The Pharifees were
the moft exad people in the world in matter of
external ceremony and devotion ; and yet for all
this, our Saviour plainly tells them, that *' they
*« were farther from the kingdom of God," than
thofe who feemed to be fartheft, " than publi-
*' cans and harlots ;" and that becaufe they were
fo very bad, under fo great a pretence of devotion,
*' therefore they ihould receive the greater dam-
«' nation.**
Not but that external devotion is a neceflary
exprefTion of religion, and highly acceptable to
God, when it proceeds from ^ pious and devout
mind, and when men are really fuch in their
hearts and lives, as their external devotion repre-
fents them to be : but when the outward garb
of religion is only made a cloke for fin and
wickedncfs, when there is nothing within to anfwer
all the fhew that we fee without, nothing is more
odious and abominable to God. Thefe are mere
engines and poppets in religion, all the motions
we fee without proceed from an artificial con-
trivance.
chrlftian life confider^L 2 163
trlvance, and not from any inward principle of SE R Ai:
Mfe ; and as no creature is more ridiculous than
an ape, becaufe the bead makes feme pretence to
humane fhape ; fo nothing is more fuHbm than
this hypocritical devotion, becaufe it looks like re-
ligion, but is the fartheft from it of any thing in^
the world.
f thly, others confide very much in their being
members of the only true church, in which alone
falvation is to be had, and in the manifold pri-
vileges and advantages which they have thereby
above others of getting to heaven. Thus the
Jews confined falvation to themfelves, and looked
upon all the reft of the world as excluded fi*om
it. And not only fo, but they believed that by
one means or other every Ifraelite lliould be
faved. So that they were the jewifh catholick
church, out of which there was no hope of falva-
tion for any.
The fame pretence is made by fome chriftians
at this day, who engrofs falvation to themfelves,
and will allow none to go to heaven out of the
communion of their church ; and have fo or-
dered the matter, that hardly any that are in it
can mifcarry. They are member's of an infallible
church, which cannot pofTibly err in matters of
faith, *' they have not only eat and drunk in
*' Christ's prefence, " but have eat and drunk
his very corporal prefence, the natural fubftance
of his fiefh and blood ; they have not only our
blcfled Saviour, but innumerable other inter-
ceffors in heaven ; they have not only their own
merits to plead for them, but in cafe they be de-
fedive, they may have the merits of others af-
figned ^
cxxv.
2164 The difficulties of a
SRRM. figned and made over to diem, out of the in-
finite flock and treafure of the church, upon
which they may challenge eternal Jife, as of right
and due belonging to them ; and by a due courfe
of confefTion and abfolution, may quit fcores with
God for all their fins from time to time. Or
if they have negledled all this, they may, after
the mod flagitious co'jrfe of life, upon attrition
(that is, upon fome trouble for fin, out of fear of
hell and damnation) joined with confeflion and
abfolution, .get to heaven at laft j provided the
pried mean honeftly, and do not, for want of in-
tention, deprive them of the faving benefit and
tffet^l of this facrament.
Bat is it poffible men can be deluded at this
rate! as to think that confidence of their own good
condition, and want of charity to others, will
/* carry them to heaven ? that any church hath the
j^ privilege to fave impenitent finners ? and they are
really impenitent, who do not exercife fuch a re-
pentance, as the gofpel plainly requires \ and if
men die in this flare, whatever church they are of,
the great judge of die world hath told us, that
*' he will not know them," but will bid them '^ to
" depart from him, becaufe they have been workers
'* of iniquity.'*
6thly, others think that their zeal for God and
his true religion will certainly fave them. But zeal, if
it be not '' according to knowledge," if it be miftaken
in its objedl, or be irregular or excefiive in the de-
gree, is fo far from being a virtue, that it may be a
great fin and fault; and tho' it be for the truth, yet
if it be deftitute of charity, and feparated from the
virtues of a good life, it will not avail us. So
cxxv.
chrijiian life conjider'd. 216^
Sl Paul tells us, that *' tho' a man fhali give his ''^X?^^^-
'' body to be burnt; yet if he have not charity, it
*' is nothino;. '»
7thly, others go a great way in the real practice of
religion, and this lure will do the bufinefs. And
it is very true, and certain in experience, that re-
ligion may have a confiderable awe and influence
upon mens hearts and lives, and yet they may
fall fhort of happi nefs. Men may in many confide-
rable inftances perform their duty to God and man;
and yet the retaining of one luH:, the pradlice of
any one known fin, may hinder them from " en-
'' tering in at the ftrait gate." Herod did not
only " hear John gladly," but " did many things'*
in obedience to his dodrine ; and yet he was a ve-
ry bad man. The pharifee thanked God (and it
may be truly) " that he was not like other men,
" an extortioner, or unjult, or an adulterer ;" and
yet the penitent publican was " juftined before
*' him." The young man who came to our Sa-
viour to know what he fhould do to enter into
life, and of whom our Saviour teftifies, that he
was " not far from the kingdom of God," and
that he '' wanted but one thing ; " yet for
want of that he mifcarried. And St. James af-
fures us, that " if a man keep the whole law,
*' and yet fail in one point, he is guilty of all."
If we be workers of iniquity in any one kind
Christ will difown us, and bid us " depart from
*' hmi."
8thly, others rely upon the fincerity of their re-
pentance and converfion, whereby they are put in-
to a llate of grace, from whence they can never
finally fall. They did once very heartily repent
Vol. VIL 15 F of
2 1 66- 7he difficulties of a
SERM. of their wicked lives, and did change their courfe,
■ ' and were really reformed, and continued a great
while in that good courfe. And all this may be
certainly true, but it is as certain that they are rc-
lapfed into their former evil courfe: and if fo,
the prophet hath told us their doom, that '* if
" the righteous man forfake his righteoufnefs, his
*' righteoufnefs fhall not be rcmembred ; but in
" the fin that he hath finned, in that fhall he
*^ die." So that " a righteous man may turn
" from his righteoufnefs, and commit iniquity, and
*' die in it.'* For the prophet doth not here (as
fome vainly pretend) put a cafe, which is impofTible
in fadt fhould happen, unlefs they will fay, that
the other cafe which he puts together with it, of
" the wicked man's turning away from his wick-
*' ednefs and doing that which is lawful and
'' right," is likewife impofTible, which God for-
bid. And that men may fall from a ftate of
grace, is no matter of difcouragement to good men ;
but a good caution againft fecurity, and an argu-
ment to greater care and watchfulnefs, according to
that of the apoftle, *' let him that flandeth take
*' heed lefl he fall ;" which admonition were furely
to litde purpofe, if it were impoffible for them that
^iland to fall.
^ \ Laftly, others venture all upon a death-bed re-
pentance, and their importunity with God to receive
them to mercy at lad. This indeed is only *' to
«' feek," and not " to ftrive to enter inj" and
thefe perhaps are they whom our Sa v i o u r repre-
fents as " (landing without, and knocking at the
*' door, faying Lord, Lord, open unto usj'*
or as St. Matthew expreffeth it, " many fhall fay to
me
chrijiian life conjiderd. 2167
me that day. Lord, Lord," which Is mofl pro- ^.^,.^^^'
bably meant of the day of judgment, when their
cafe is brought to the lad extremity ; and next to
that is the day of death, when men are entring into
a ftate of endlefs happinefs and mifery. And no
wonder, if the finner would then be glad, when he
can no longer continue in this world, to be admit-
ted into happinefs in the next : but the door is then
fhut to mod finners, and it is a miracle of G o d's
grace and mercy, if any repentance that men can
then exercife, (which at the beft muPc needs be very
confufed and imperfecl) will then be accepted ; if
any importunity which men can then ufe, will be
available. For with what face can we expe^b, than
after all the evil actions of a long life, God fhould
be mollified towards us by a few good words, and
accept of a forc'd and conilraincd repentance for all
our wilful and deliberate crimes, and that he fhould
forgive us all our fins upon a litde importunity,
when we can fin no longer, and will repent no
Iboner.
I:?8t us then by all that hath been faid, be effec-
tually perfuaded to mind the bufinefs of religion in
good earned, and with all our might, efpecially the
practice of it in the exercife of all the graces and
virtues of a good life, l^ti us heartily repent of all
the fins of our pad life, and refolve upon a better
courfe for the future ; and let us not delay and put
off" this necefliiry work to the mod unfit and impro-
per time of old age, and ficknefs, and death : but
let us fet about it prefendy, and enter upon a good
courfe, and make all the fpeed and progrefs in it we
can.
15 F i And
2 1 63 ^he difficulties of^ &;c.
ERM. And let us remember, that whatever we do in
religion wiirnot bring us to heaven if we do not
*' do the will of our Father which is in hea-
" ven i" if we do not give up our felves to a con-
flant and univerfal obedience to his laws. This is
" to ft rive to enter in at the ftrait gate :" and tho*
we " ftrive to enter in" a thoufand other ways,
'* we fliall not be able-,'* and after all our confidence
and conceit of our felves, and our own righteouf-
nefs, and fecurity of our falvation from the privi-
leges of any church, it will be a ftrange damp and
difappointment to us, to fee the fincere chriftians,
who have done the will of God, and lived in obe-
dience to his laws, to come from all quarters, and
churches in the Vv^orld, and " fit down with Abra-
*' ham, Ifaac, and Jacob in the kingdom of
^' God," when we who thought our felves " the
*' children of the kingdom, fliall be cad out," be-
caufe we have been " workers of iniquity." I will
conclude all with thofe plain words of the apoftle,
Rom. ii. 7, 8, 9. " To them, who by patient
*' continuance in well-doing, feek for glory and ho-
** nour, and immortality ; eternal life : but unto
*< them that are contentious, and do not obey the
*' truth, but obey unrighteoufnefs; indignation and
^'^ wrath, tribulation, and anguifli upon every foul
•« of man that doth evil -, in the day when God
^' (hall judge tlie fecrets of men byjEsusCHRisr
5' according to the gofpel."
SER M ON
[ 2i69 I
SERMON CXXVL
The parable of the rich man^, and
Lazarus.
LUKE xvi. 19, 20.
"There was a certain rich man^ which was clothed in
purple and fine linen^ and fared fumptuoujly every
day : and there was a certain beggar^ named Lazarus^
which was laid at his gate full of fores.
I intend by G o d's afTiftance to go over this para- S E R M.
ble, than which I think there is none in the ^^^vli^
whole gofpel, which is more apt to afFed men. The firil
or which is more artificially contrived, ^^d in the ^^[^^"^^^^
circumftances whereof a greater decorum is ob-
ferved.
; It is a great queflion among interpreters, whether
this narration concerning the rich man and Lazarus
be a parable, or a hiftory, or a mixture of both.
That it is not a hiftory, th^ refemblance between it
and others of oqr Sav i o u r's parables, will eafily
convince any man that is not contentious ; befides
that, in fome ancient copies, 'tis ufher'd in with
this preface, " and he fpake a parable to his
*' difciples : a certain rich man, &c."
But yet as fome of the ancients have not improba-
bly conjedur'd, it feems to be fuch a kind of para-
ble, as had fomething of a real foundation ; as
namely, that there was fuch a poor man as Lazarus
is here defcribed, and of that name among the
Jews : for in a meer parable 'tis altogether unufual
X 170 7he parable of the rich man, and Lazarus,
SE R M. to name perfons, nor is this done in any other of our
Saviours parables.
But whether this be fo or not, is not worth the
difputing, becaufe it alters not the cafe as to our
Sav I o u r's purpofe, and the inftrudlions which we
may learn from it.
In the handling of this parable, I fhall explain it
as I go along, and draw two forts of inflrudions or
obfervations from it.
The firft fort of obfervations iliall be from the
circumftances which ferve for the decorum of the
parable : and thefe I will not warrant to be all in-
tended by our Sav i o u r ; but only to be true in
themfelves, and ufeful, and to have a probable rife
from fome circumftances of the parable ; and there-
fore I ftiall fpeak but very briefly to them.
The fecond fort of obfervations fhall be fuch as
are grounded upon the main fcope and intent of the
parable •, and thefe I iliall infill more largely upon. I
begin,
Firft, with thofe obfervations and inftrudions
which I lliall gather up from the circumftances which
ferve for the decorum of the parable j and I ftiall
take them in order as they lie in the parable.
Ver. 19. " Tjiere was a certain rich man, which
" was clothed in purple and fine linen, and fared
*' fumptuoufly every day.'* Some think that ^ur Sa-
viour in this defcription refleded upon Herod,
becaufe he defcribes this rich man to be '' clothed
<^' in purple." But this conjedlure is without reafon s
for befides that it was not our Sav i o u r's cuftom
in his preaching, to give fecret girds to the magi-
ftrate; 'tis certain that it was long after our Sa-
viour's time, that purple was appropriated to
kings.
^'he parable of the rich man^ and Laza rus. 2 1 7 1
kings. It was .then, and a great while after, the S E R M.
wear of rich and powerful men, and of the favou-
rites and great men of the court, who are frequently
in ancient hiftories call'd the purpurati^ thofe that
wore purple.
That v/hich I obferve from hence, is, that the rich
man is not here cenfured for 'enjoying what he had,
for wearing rich apparel, and keeping a great table.
This of it M^^ if it be according to a man's edate
and quality, and without intemperance, is fo far from
being a fault, that it is a commendable virtue. But
here was his fault, that he made all to ferve his own
fenfuality and luxury, without any confideration of
the wants and neceffities of others : whereas one of
the great ufes of the plentiful tables of rich men, is
from the fuperfluity of them to feed the poor and
the hungry.
Ver. 20. '' And there was a certain beggar named
" Lazarus," as if our Saviour had faid, for in-
ftance, poor Lazarus whom ye all knew. And here '
I cannot but take notice of the decorum which our
Saviour ufes. He would not name any rich
man, becaufe that was invidious, and apt to pro-
voke. He endeavours to make all men fenfible of
their duty ; but he would provoke none of them by
any peevifh reflexion ; for nothing is more impro-
per than to provoke thofe whom we intend to per-
fuad^. While a man's reafon is calm and undifturb-
ed, it is capable of truth fairly propounded ; but if
we once ftir up mens palBons, it is like m.uddying
of the waters, they can difcern nothing clearly at^
terwards. But to proceed in the parable.
" There was a certain beggar named Lazarus,
^* which was laid at the rich man's gate full of fores,
and
2172 ^he parable of ths rich ma)!^ ajid Lazarus^
SERM. " and v/as defirous to be fed with the crumbs which
CXXV'J
"^ f^'ll from his table, moreover the dogs came and
' licked his fores." Here are three great aggravati-
ons of the rich man's uncharitablenefs.
I ft, that here was an objed prefented it felf to
him.
2d]y, fuch an objed as would move any one's pity,
a man reduc'd to extreme mifery and neceflity.
3dly, a little relief would have contented him.
I ft, here was an objedl preiented it felf to him,
Lazarus laid at a rich man's gate > fo that as often as
he went out of his own houfe and came in, he could
not but take notice of him. Good men that are cha-
ritably difpofed, will inquire out obje6ls for their
charity, and not always ftay till they thruft them-
felves upon them : but he is a very bad man, who>
when an object of great pity and charity is prefented,
is fo far from relenting towards him, that he ftops
his ear to his cry, and turns away his face from him.
He is an uncharitable man, who being rich, and
hearing of the miferies of others, does not take
them into confideration : but what we fee with our
eyes is much more apt to affe6l us. So that this was
ah argument of a very cruel difpofition in the rich
man, that having fo many occafions of feeing Laza-
rus, he lliould never be moved to commiferate him.
2dly, here was fuch an obje6b prefented to him,
as would move any one's pity, a man reduced to ex-
treme mifery and neceftity. Here was no common
objed of charity, a man, not only in extreme want,
but in great pain and anguifh, and fo helplefs, that
he was unable to keep off the dogs from being
troublefome to him. And yet this did not move
him.
3dly, a
7he parable of the rich man, and Lazarus. 2 1 7 J
3dl7, a very little relief would have contented S E R M,
this poor man, and have been a great kindnefs to
him ; that which the rich man might have fpared
without the lead prejudice to himfelf. He would
have been glad to have been " fed with the crumbs
<"' which kW from the rich man's table; '' and yet
the parable intimates that the rich man was fo hard-
hearted, as not to afford him thefe.
Ver. Z2. " And it came to pafs that the beggar
" died, and was carried by the angels into Abra-
*' ham's bofom." Here was a great and fudden
change ! he, who when he was alive was neglected
by mxn, and contumelioufly expos'd like a dead
carcafe to the dogs, when he dies, is attended on
by the angels, and by them fafely conveyed into a
ilate of unfpeakable happinefs. He who Jay at
the rich man's gate, and could find no entrance
there, is admitted into heaven. '' The beggar died, '
*' and was carried into Abraham's bofom."
'Tis very obfervable, that our Saviour in
this parable reprefents men as pafling immediately
out of this life into a ftate of happinefs or torment.
And as in no other place of fcripture, fo neither in
this, where it had been fo proper, does our Savi-
our give the leaft intimation of the flate of pur-
gatory, which the church of Rome hath devifed,
and makes fo much profit and advantage of, which,
becaufe it is fo vifible and apparent, we may without
uncharitablenefs fuppofe to be the reafon why they
keep fuch a ftir about it.
" And was carried by the angels into Abraham's
*^ bofom." It was an ancient tradition among the
Jews, that the angels did attend good men at their
death, and carry their fouls into paradife, which is
Vol. VII, J5 G here
7-
2 174 The parable of the rich man^ and Lazarus.
SERM. here called " Abraham's bofom." And this was
a proper place for Lazarus, who had been neg-
leded by the rich man ; to be conveyed into " Abra-
*' ham's bofom," who was of a quite contrary temper,
and loved to entertain and relieve ftrangers.
And paradife is fitly call'd " Abraham's bofom,**
becaufe the Jews had fo great a veneration for Abra-
ham, and that defervedly for his eminent faith and
obedience, that they gave him the firft place among
the blefted. Hence is the cxprefTion, Matth. viii.
II. of " fitting down with Abraham, and Ifiac,
«' and Jacob in the kingdom of Go d." Now this
exoreffion of " being in Abraham's bofom," is an
allufion to the cuftom of feafl-s among the Jews,
•where the moft efteemed and beloved gueft fat next
him that was chief at the feafi:, and leaned on his
bofom. Hence St. John is calPd the difciple whom
Jesus loved, becaufe when he fat at meat, he
leaned on his bofom. John xiii, 23. Hence likewife
is the expreflion of our S av i o u r's being " in the
'« bofom of his Fat h e r," to fignify his dearneis
to him, John i. 18, " No man hath feen God
*' at any time; the only begotten Son which is
*' in the bofom of the Fathe r, he hath decla-
« red him."
I proceed. " The rich man alfo died, and was
** buried." " The rich man alfo died-, " this is very-
elegant and emphatical, infmuating to us, what the
fcripture fo often takes notice of, that riches, for all
mens confidence in them, will not deliver from
death. This rich man indeed was out of danger of
being flarved and famifhed, as poor Lazarus was.
But death had no other ways to come at him. It is
pjobabk enough, that he might be furfcitcdi by " fa-
** ring
7h^ parable of the rich mariy and Lazarus, ^ 17^
" ring fumptuoufly every day." "The rich man SERM.,
" alfo died." c^^^Vf;
*' And was buried." And here again we may ob-
ferve the ftricft decorum which our S av i o u r ufes
in this parable. It is not faid of Lazarus, that he
was buried, but only that " he died ; " it is proba-
ble that he was flung out of the way into fome pit
or other : but of the rich jjian it is faid, " he was
*' buried." And this is all the advantage which a
rich man hath by a great eflate after he is dead,
to have a pompous and folemn funeral ; which yet
fignifies nothing to him after death, becaufe he is
infenfible of it.
Ver. 23. " And in hell he lift up his eyes being
'' in torments, and feeth Abraham afar off, and
" Lazarus in his bofom." As corporal ads are at-
tributed to G o D in fcripture, fo iikewife to fepa-
rated fouls.
" In hell he lift up his ^^j^^^ being in torments ; '*
intimating to us, that this fenfual and voluptuous
man had ftupidly paft away his life without any fe-
rious thoughts and confideration : but now at laft
he was awakened, when it was too late, and begaa
to confider. " In hell he lift up his eyes, being in
'' torments."
O the ilupidity of finners ! who run on blindly
in their courfe, and never open their eyes 'till they are
fallen into the pit ; who cannot be brought to con-
fider, 'till confideration will do them no good ; 'till
it ferve to no other purpofe, but to enrage their
confciences, and to multiply the flings of them.
Thus it was with this rich man, " he lift up his
«' eyes being in torments, and feeth Abraharii afir
^« off, and Lazarus in his bofom.'* Our Savi^
JJ G 2J OU I^
2176 ^^ far able of the rich man, and Lazarus.
SE R M. OUR reprefents him as feeing that which would thcrl
^^^Zij "^^^ probably come to his mind. Feeling his own
mifery, he began to confider the happy condition
of the poor man whom he had fo cruelly negle6led.
And indeed one great part of the torment of hell
confifts in thofe reflexions which men fhall make
upon the happinefs which they have wilfully loft
and negleded, and the fins whereby they have
plunged themfelves into that miferable (late.
Ver. 24. " And he cried, and faid, father Abra-
«' ham, have mercy on me, and fend Lazarus, that
*« he may dip the tip of his finger in water, and
«' cool my tongue ; for I am tormented in this
** flame." See how the fcene is changed ; now he
is fain to beg relief of the beggar, who had fued to
him in vain.
" Send Lazarus that he may dip the tip of his
*' finger in water, and cool my tongue." Here is
another very decent circumftance ; the rich man is
reprefented as not having the face to beg any great
relief from Lazarus, towards whom he had been fo
hard-hearted. " To dip the tip of his finger in
" water, to cool his tongue,*' had been a very great
favour from Lazarus, to whom the rich man had
denied even the " crumbs which fell from his
" table."
*^ For I am tormented in this flame." The fcrlp-
ture loves to make ufe of fenfible reprefcntations,
to itl forth to us the happinefs and mifery of the
next life ; partly by way of condefcenfion to our
underllandings, and partly to work more power-
fully upon our affedtions. For whilft we are in the
body, and immers'd in fenfe, we are moft apt to be
n^oved by fuch defcriptions of things as are fenfi-
ble 5
1*1:6 parable of the risb mariy and Lazarus. 2 177
ble-, and therefore the torments of wicked men inSERM.-
hell, are ufiially in fcripture defcribed to us, by one ^^^^
of the quickeft and fharpeft pains that humane na-
ture is ordinarily acquainted withal, namely, by the
pain of burning ; fire being the mod adive thing
in nature, and therefore capable of caufing xh^ fliarp-
eft pains.
But we cannot from thefe and the like expref-
fions of fcripture certainly determine that this is the
true and proper pain of hell : all that we can infer
from thele defcriptions is this, that the fufferings of
wicked men in the other world, fhall be very ter-
rible, and as great, and probably greater than can
polTibly be defcribed to us by any thing that we are
now acquainted withal ; for who knows the power
of G o D 's anger, and the utmoft of what omni-
potent juftice can do to finners ? for as the glory of
heaven, and the joys of God's prefence are now
inconceivable ; fo likewife are the torments of hell,
and the miferies of the damned. " Eye hath not
'' fcen, nor ear heard, neither have entred into the
'' heart of man," thofe dreadful things '* which
*' God prepares for them that hate him.'' Who
can imagine the utmoft fignificancy of thofe phrafes
which the fcripture ufes to fet forth this to us, of
Go D 's being '' a eonfuming fire,'* of being " tor-
" mented in flames,'* of God*s ^' wrath and jear
" loufy fmoking" againft finners, and all the curfes
that are written in his book, falling upon them?
who can conceive the horror of thofe expreflions,
^^ of the worm that dies not, and the fire that is
" not quenched," of God's " pouring out the
*^ vials of his wrath," of being " deliver'd over to
[^ the tormentor/' of being <^ thruft into utter dark-
^« nefs,'^
2 17S ^^^ parable of the rich man, and Lazarus,
SERM. «« nefs,'* of being " cad into the Jake of fire and
CXXVl. J, brimftone?'* Thefe forms of fpeech feem to be
borrowed from thofe things which among men are
mod dreadful and affrighting ; and to be calculated
and accommodated to our capacities ; and not fo
much intended to exprefs to us the proper and real
torments of hell, as to convey to us in a more fenfi-
ble and affedling manner the fenfe of what the fcrip-
ture fays in general, that " it is a fearful thing to
<^ fall into the hands of the living God."
Ver. 25. " But Abraham faid, fon, remember
" that thou in thy life-time received'fl: thy good
" things, and likevvife Lazarus evil things ; but now
*' he is comforted, and thou art tormented. Abra-
*' ham faid, fon, remember." It is very obferva-
ble, how our S av i o u r choofes to reprefent to
us the difcourfe between Abraham and the rich
man -, tho' there was the greatefl difference between
them imaginable, the one was in heaven, and the
other in hell, yet they treated one another civilly.
Abraham is brought in. giving the common terms
of civility to this wretched wicked man, and calling
him fon ; ^' fon, remember." It was indeed a very
fevere thing which he faid to him ; he put him in
mind of his former profperity, and of his fault in
his unmerciful ufage of Lazarus; " remember, fon,
*' that thou in thy life-time received'fl thy good
>^« things, and Lazarus, &c. " But yet whilft he
fpeaks fuch fharp things to him, he bates bad lan-
guage. A man may fay very fevere things, where
a juft occaHon requires it ; but he mufl ufe no re-
viling y rem ipfam dic^ mitte male loqui^ '' fay the
" thing, but ufe no bad language." And this, as
one fays, is the true art of chiding, the proper flile
wherein
^he parable of the rich man, and Lazarus, 2iyg
wherein we mud ufe to reprove. If we do it with S E R M.
mah'ce, and anger, and contempt, it is misbecom-,
ing, even tho' we defpair of doing good : but if
we hope for any good effect, we are like to mils
of it this way; for as the apoflle /ays excelJentiy,
*' the wrath of man worketh not the righteoufnels
« of God."
Some think that Abraham gives the rich man the
title of Ion ironically, and by way of jeer : but with-
out all reafon. For furely there is not fo much
bad nature in heaven, as to feoff* at thole who are
in mifery. Befides that, we find our Saviour
obferving this decorum of good language in other
of his parables : as particularly, in that of the king
who invited guefts to the marriage of his fon, Matth.
xxii. II. When the king faw there the man, that
came without his wedding garment, tho' he pad a
very fevere fentence upon him, yet he gives him the
common terms of civihty ^ " friend, how camil
*' thou hither } "
This fhould teach us chriflians, how we ought to
demean ourfelves towards thofe who are at the greatefl
dillance from us, and how we ought to behave
ourfelves towards one another in the greateft dit-
ferences of religion. None fure can be at greater
diflance, than Abraham m paradife, and the rich
man in hell; and yet our Saviour would not
reprefent them as at terms of defiance with one
another. One might have expeded that Abraham
fliould have reviled this poor wretch, and diidain'd
to have fpoken to him : but this is not the temper
of heaven, nor ought it to be of good men upon
earth, even towards the worft of men.
How
2i8o 'T^he parable of the rich man^ and Lazarus.
SERM. How docs this condemn our rudenefs and im-
,^^^^' patience with one another in our religious differen-
ces ! we think no terms bad enongh to ufe to-
wards one another : and yet one of the mod fa-
mous difputes that we find mentioned in fcripture,
and- that between the moft oppofue parties that
can be imagined, v/as managed after another fa-
fliion ; I mean that recorded by St. Jude between
Michael the archangel, and the devil, ver. 9. '^ Yet
" Michael the archangel, when contending with
*' the devil, he difputed about the body of Mofes,
" durft not bring a railing accufation," he durfi.
not allow himfelf this, no not in the heat of dis-
pute, when perfons are moll: apt to fly out into paf-
fion, becaufe it v/as indecent, and would have been
difpleafing to God ; this I believe is the true reafon
V- "why it is faid, " he durft not bring a raihng accu-
' •*' fation." And yet I may add another, which is
not improper for our confideration, I am fure ic
iiath a good moral ; the devil would have been too
hard for him at railing, he was better skill'd at
that weapon, and more expert at that kind of
difpute.
Which confideration may be a good argument to
us againfl reviling any man. If we revile the
good, we are unjuft, becaufe they deferve it not 5
if we revile the bad, we are unwife, becaufe we
fhall get nothing by it. I could almofl envy the
character which was given of one of the Romans;
nefcivit qiiid ejj'et fnaledicere, " he knew not what
*' it was to give bad language."
I proceed. '' Son, remember that thou in thy life-
** time receivedft thy good things.'* *' Thy good
*« things," thofe which thou didft value and efteem
fo
The parah^ of the rich nian^ and Lazarus. 2181
fo hio-Jr.y, and didfl place thy chief happuiefs in,SER]VI,
a? if there had been no other orood to be ibuo;ht ^^ ^ \
after. " TJiy good things," and indeed fo he ufed
them, as if he had been the fole lord and pro-
prietor of them, and they had not been commit-
ted to him, as a fteward, to be difpenfed for hiss
mafter's ufe, for the clothing of the naked, and the
feeding of the hungry, and the relieving of thofe
in diftrefs.
Ver. 27, 28. ^^ Then he faid, I pray thee there-
" fore, father, that thou wouldft fend him to ^
" my father's houfe : for I have five brethren-, that
" he may teftify unto them, left they alfo come
*' into this place of torment.'* Here the rich man,
tho' in hell, is reprefented as retaining fome ten-
dernefs for his relations, as folicitous left they iliould
be involved in the fame mifery with himfelf. The
laft piece of that v/hich commonly remains in men,
is natural affedlion, which is not fo much a virtue,
as a natural principle, and is common to many-
brute bcafts. When a man puts off this, we may
give him up for loft to all manner of goodnels. To
be '' without natural aftedlion," is the worft cha-
rader can be given of a man. Our Saviour
reprefcnts this rich man in hell as not fo totally
degenerate as to be quite deftitute of this.
I think fome attribute this motion of the rich
man concerning his brethren to another caufe; as
if he had defired it, not out of kindnefs to them,
but out of regard to himfelf, as being afraid that •
if his brethren who probably were corrupted by
his example, had perifli'd by that means, it would
have been an aggravation of his torments. But th^s
conjecture is too fubtile, and without any good
Vo L, VII. 15 H ground 5
7'
2 1 82 7he parable of the rich man^ and Lazarus.
^^ ^}\- ground ; for every man carries his burdcii ^.f guHt
^^^^^^^^.^^ with him out of this world, and it is not incico.
/ _ fed by any confequence of our adions here. For
the crime of a bad example is the fame whether men
follow it or not, becaufe he that gives bad ex-
ample to others, does what in him lies to draw
^>cvKvt*'H/>''them into fin; and if they do not follow it, that
!tfK4,*/ (t J^,is no mitigation of his fault.
h/? . , J. ^ ^ ^^ve but one obfervation more, and that is
LL^ jirom the mention ot his brethren as his neareft
relations, which is a great aggravation of the rich
man's uncharitablenefs, becaufe he is reprefented as
having no children to take care for, and yet he
would not confidcr the poor.
And thus I have, as briefly as I could, endea-
vour'd to explain this parable, and have made fuch
obfervations from the circumftances of it, as may
be ufeful for our inftrudion. But as I premifed
at firfl 5 I will not warrant all thcfe obfervations
to be certainly intended by our Saviour ; I know
very well that every circumllance of a parable is
not to be prefl too far, the moral accommodation
does chiefly belong to the main fcope of it, and
many circumfl:ances are only brought in to fill up
the parable, and to make up a handfomer way for
that which is mofl material, and principally intended :
but fo long as the obfervations are true and ufeful,
and have a fair colour and occafion from the cir-
cumfl:ances, it is well enough ; to be fure there is
no harm done. I proceed to the fecond fort of
obfervations, namely, fuch as are drawn from the
main fcope and intent of the parable, which I pro-
mifed to fpeak more largely to 5 and they are fix,
which I fhall handle in order.
Firfl,
The parable of the rich man-^ and Lazarus, 2183
Firil, I obfervc that uncharitablenefs and unmerci- SERm:
fiilnels to the poor, is a great and damning fin. ^^^^^^•
We find no other fault imputed to the rich man
but this, that he took no care out of his fupcrflui-
x^j and abundance to relieve this poor man that
lay at his gate. He is not charged for want of
juftice, but of charity \ not for having got a great
eftate by fraud or opprefiion, but that in the midfl
of this abundance he had no confideration and pity
for thofe that were in want.
I fliall endeavour to make out this obfervation by
the parts of it.
id, that unmerci fulnefs and uncharitablenefs to
the poor is a great fin.
2dly, fuch a fin, as alone and without any other
guilt, is fufficient to ruin a man for ever. I (hall
fpeak to thcfe feverally.
I ft, that unmercifulnefs and uncharitablenefs ta
the poor is a very .great fin. It contains in its
very nature two black crimes, inhumanity and
impiety.
I. Inhumanity ; it is an argument of a cruel
and favage difpofition, not to pity thofe that are in
want and mifery. And he doth not truly pity the
miferies of others, that doth not relieve them when
he hath ability and opportunity in his hands. Tcn-
dernefs and compafiion for the fufFerings of others
is a virtue fo proper to our nature, that it is
therefore call'd humanity, as if it were efiential to
humane nature, and as if without this, we did not
deferve the name of men. To fee men like
ourfelves, " bone of our bone, and flefh of our
*^' flefli," labour under want and necefilty, and
yet not to be moved to commiferate them, this is
15H 2 a
1^ 184 "The parable of the rich man^ and Lazarus.
SERM- a fio-n that we have put off our own nature, other-
^^ * wife we fhould pity the fufferings of it in others,
For whenever we behold a man hke ourlelves
groning under want, and prefl with neceflity, and
do not relent towards him, and are not ready to
relieve him, we arc hard-hearted to our own na-
ture, and do in fome fenfe what the apoftle fays
<' no man ever did '' (that is, none retaining the
temper and affedions of a man) '> hate his own
« flefh."
This the fcripture fpeaks of as a mofl barbarous
fort of inhumanity, and calls it murder, i John
iii. 15. " Whofo hateth his brother is a mur-
*' derer;" and not to relieve our brother in want,
is to hate him *, for this is the inftance wliich the
apoftle gives at the 17th verfe, '' v/hofo hath this
'' world's goods, and feeth his brother in want, and
*^' ihutteth up his bowels of companion from him i'*
"whofo doth not confider the poor, is a manflayer
and a murderer, he is cruel to his own nature, nay
were he fufficiently fenfible of the condidon of hu-
mane nature, he is cruel to himfelf.
Scbfl thou a poor man in great mifcry and want,
there is nothing that hath betallen him, but wh«t
is common to man, what might have been thy
lot and portion as well as his,'^nd what may hap-
pen to thee or thine another time. Make it there-
fore thine own cafe ; (for fo the providence of
God may make it one time or other, and thou
provokeft him to make it fo fpeedily by thy un-
i merciful difpofition toward the poor ;) I fay, make
it thine own cafe, if thou wert in the poor man's
condition, and he in thine, confult thine own bowels,
and tell me how thou wouldil wiili him to be af-
fedled
\
The parable of the rich man^ and Lazarus] 2185
fd:ed toward thee. Wouldft thou be willing thatSERivf.
he fhould flight and repulfe thee, and fliut up his
bov^els of compaiTion from thee? if not, then do
not thou fo deal with him, confider that it may
be taine own cafe, therefore do not thou give the
worli any bad example in this kind, do not teach
men to be unmerciful, left they learn of thee, and
thou find the ill effeds of it, when it comes to be
thine own condition. This is the firfb aggravation
of this fin, the inhumanity of it. But,
2. Befides the inhumanity of this fin, it is like-
wife a great impiety toward God. Unmercifulnefs
to the poor hath this fourfold impiety in it ; it is
a contempt of God ; an ufurpation upon his right;
a flighting of his providence ; and a plain demonfl:ra-
tion that we do not love God, and that all our
pretences to religion are hypocritical and infincere.
1. It is a contempt of God, and a reproaching
of him -, fo Solomon tells us, Prov. xiv. 31. " He
*^ that opprefTeth the poor," (not only he that
dealeth unjuftly with a poor man, but he that is un-
charitable towards him, as appears by the oppofition,
" but he that honoureth him hath mercy on the
*' poor ;" here oppreflion of the poor is oppofed t^o
want of chanty towards him -,) '' he that opprefieth
*' the poor reproacheth his maker." Hov/ is that ?
he defpifeth God who made him after his own
image and likenefs : for the poor man bears the
image of God as well as the rich, fo that thou
canfl: not opprefs or negled him, without fome re-
flexion upon God, whofe image he bears.
2. The uncharitable man is an ufurper upon God's
right, " the earth is the Lord's and the fulnefs
^* thereofj and he hath given it to the children of
" men,'*
2 r 86 The parable of the rich man, and Lazarus.
S E RM. «c men," not abiblutely to difpofe of as they plerfe?
but in trufb, and with certain refervations, fo a: to
.,be accountable to him for the difpolid of it. In reiped
of other men, we are indeed true proprietors of our
eftatcs: but in refpcd of God, we are but
flcwards ; and he will call us to an account ho^v vvc
have laid them out. So much as we need is ours ;
but beyond what will fupport us, and be a conveni-
ent provifion for our family, in the rank wherein
God hath placed us, all that is given to us, that
>xwe may give it to others. And if Go d hath been
liberal to us in the bleiTings of this life, it is on pur-
pofc; to give us an opportunity, and to engage us to
be fo to others that fland in need of our charity y
and wc are falfc to our truft, if we keep thofe things
to our felves, which we receive from God for this
very end that we might diftributc them to others,
according to the proportion of our ability and their
necefTity. This is to hide our Lo rd's talent in a
napkin, and that which thou ftorcft up in this cafe
isunjuftly detained by thee; for God intended it
fhould have been for bread for the hungry, and for
clothes for the naked, for the relief and fupport of
thofe who were ready to perifh.
3. The uncharitable man is impious in flighting of
God's providence. He does not confider that riches
and poverty are of the Lor d, that he can foon
change our condition, and that it is an cafy thing
with him to make a rich man poor. We do not
fufHcicntly reverence the providence which rules the
"world, if when God hath blefl us with plenty and
abundance, we have no pity and regard for thofe
that are in need. God can foon turn the wheel, and
lay thee as low as the poor man whom thou doft
negled.
ne parable of the rich man^ and Lazarus. 2 1 S7
negled. He can " call down the mighty fromSERM.
*' their feat, and exalt the humble and the meek ; fill ^^^^ ^-
*' the hungry with good things, and fend the rich
*' empty away.'*
Go d's providence could eafily have difpofed of
things otherwife, to have fecured every man from
want : but he hath on purpofe ordcr'd this variety
of conditions, high and low, rich and poor, not
that fome men might have an advantage to infult
over and defpife others, but that there might be an
opportunity for the exercife of feveral virtues; that
the poor might have an opportunity to exercife their
dependence upon God, and their patience and fub-
milTion to his will, and that the rich might ihcw
their temperance, and moderation, and charity.
4. Unmercifulnefs to the poor is a plain demon-
Itration that we do not love God, and that all our
Cither pretences to religion are hypocritical and in-
fjicere. St. James itWs us, that " pure religion
^' and undefiied before God and "the Father,
* is this, to vifit the fatherlefs and the widow,"
Jmes i. 27. That " the wifdom which is from
"above is full of mercy and good fruits," chap. iii.
1/ St. John reprefents this uncharitable difpofition
as utterly inconfiftent with the true love of G o Dj
I phn iii. 17. *' But v/holb hath this world's goods,
•' nd feeth his brother have need, and fhutteth
*' ID his bowels of compafTion from him ; how
*' d/elleth the love of God in him?" In vain
does Cuch a man pretend to love God; nay, chap.
iv. ve. 20. he tells us that it is impoflible fuch a
man tould love God. " If a man fay I love God,
" and'iateth his brother, he is a liar; for he that
^' loycih not his brother whom he hath feen, how
'' can
2 1 3 8 The parable of the rich man, and Lazarus,
SE R M. " can he love God whom he hath not feen ?" This
CXX^g. ^(^ft^rvcs to be feriouily confidci'd by thofe who
make a great Ihew of devotion, and are at great
pains ia prayer, and fafting, and reading, and
hearing the word of God, and in all other frugal
exerciles of religion, which ftand them in no mo-
ney ; left all their labour be lofb for want of this
one necelTary and eflential part; hit with the young
man in the gofpel, after they have kept all other
commandments, they be rejedled by Christ
for lack of '' this one thing." I have done with the
firfi: part of the obfervation, that unmercifulnefs is a
very great fin. I proceed to the
2d, that it is fuch a fin, as alone, and without
any other guilt, is fuilicient to ruin a man for 'ever.
The parable lays the rich man's condemnation upon
this ', it was the guilt of this fin that tormcntec
him when he was in hell. The fcripture is full d
fevere threatnings againil this fin. Prov. xxi. lo.
*' Whofo floppeth his ears at the cry of the poor
<^ he alfo fiiall cry himfelf, but fiiall not be heard/
God will have no regard or pity for the man tht
regardeth not the poor. That is a terrible tet,
James ii. 13. " He fhall have judgment withwc
" mercy, that hath Ihewed no mercy.'*
Our Saviou r hath two parables to reprefen to
us the danger of this fin ; this here in the text, .nd
that in Luke xii. concerning the covetous man^hat
enlarged his barns, and was (till laying up, bi^t
laid nothing out upon the poor : upon whici our
Say I o u r makes this obfervation, which is the
moral of the parable, ver. 21. ''^ So is le that
*' layeth up treafure for himfelf, and is not rich to-
«' wards God i'* fo fliall he be, fuch an iflle of his
' folly
7/6^ parable of the rich man, and Lazarus. 2 1 89
folly may every one expe6l, who layeth up treafure S E R M.
for himfelf, but does not Jay up riches with Go d. ,^_^^,,„„^^^,,^
How is that ? the fcripture tells us, by works of
mercy and charity -, this our Sav i o u r calls
" layincr up for our felves treafures in heaven y^
Matth. vi. 20. And Luke xii. 33. he calls giving of
alms, '' providing for our felves bags that wax
" not old, a treafure in heaven that faileth not."
There is no particular grace and virtue to
which the promife of eternal life is fo frequently
made in fcripture, as to this of mercy and cha-
rity to the poor. Matth. v. 7. " BlelTed are the
" merciful, for they lliall find mercy." Which
promife, as it does not exclude a reward in this
world, fo it feems principally to refpeft the mercy
of God at the great day. Luke xiv. 12, 13, 14.
'' When thou makefl a feaft, invite not the rich,
*' for they will recompenfe thee again : but invite
*« the poor, and the maimed, and the lame, and
" the blind, for they cannot recompenfe thee;
" but thou fhalt be recompenfed at the refur-
<' region of the juft," Luke xvi. 9. " Make
" therefore to your felves friends of the mammon
" of unrighteoufnefs, that when ye fliall fail, they
'' may receive you into everlafting habitations."
I Tim. vi. 17, 18, 19. " Charge them that are
'« rich in this world, that they do good, that they
" be rich in good works, ready to diftribute, wil^
** ling to communicate, laying up in ftore for them-
*< felves a good foundation,'* as the word ^rfAKi©^
is fometimes ufed, '' a good treafure againft the
*' time which is to come, that they may lay hold of
«' eternal hfe.'*
Vol. VIL 15 ^ BuC
7r
2 1 go The parable of a rich man, and Lazarus,
5KRM. But the mod confiderable text of all other to this
^^ ' puipofc, is in Matth. xxv. where our Saviour
gives us a defcription of the judgment of the great day :
and if that be a true and proper reprefentation of the
procefs of that day, then the grand enquiry will be,
what works of charity have been done or negleft-
ed by us, and accordingly fentence fnall be pad
upon us.
The proper refult from all this difcourfe is to
perfi-iade men to this necelTary duty. Our eternal
happincls does not io much depend upon the ex-
crcife of any one fingle grace or virtue, as this of
charity and mercy. Faith and repentance are more
general and fundamental graces, and as it were the
parents of all the reft : but of all fingle virtues the
fcripture lays the greateft weight upon this of
charity; and if we do truly believe the precepts
of the gofpel, and the promifes and threatnings
of it, we cannot but have a principal regard
to it.
I know how averfe men generally are to this duty,
which makes them fo full of excufes and objeftions
againft it.
1. They have children to provide for. This is
not the cafe of all, and they whofe cafe it is, may
do well to confider, that it will not be amifs to
leave a blelTing, as well as an inheritance to their
\\children.
2. They tell us they intend to do fomething
when dicy die. I doubt that very much j but grant-
ing their intention to be real, why Ihould men choofe
to fpoil a good work, and take away the grace
and acceptablenels of it, by the manner of do-
ing? it fiiev/s a great backvvardnefs to the, work,
when
The parable of the rich man^ and Lazarus, 2 1 9 1
when we defer it as Ions; as we can. Pie that wills ERM.
not do good, till he be forced by the laft necef-
fity, diu noluit^ *' v/as long unv^illing." It is one
of the worll compliments we can put upon God,
to give a thing to him w^hen we can keep it no
longer.
3. Others fay they may come to want themfelvess
and it is prudence to provide againO: that. To this
I anfwer.
(i.) I believe that no man ever came the fooner to
want for his charity. David hath an exprefs cbfer-
vation to the contrary, Pfal. xxxvii. 25. " I have
*' been young and now am old, yet have I not
<' {ttxi the righteous forfaken, nor his feed begging
*' bread." And tho' he ufes a general word, yet
that by the righteous here he intended the merciful
man, is evident from the next words, " he is ever
*t merciful and lendeth."
And befides David's obfervation, we have ex-
prefs promifes of God to fecure us againft this
fear. Pfal. xli. i, 2. '* Bleflcd is he that confider-
" eth the poor, the Lord will deliver him in
*' time of trouble, the Lord will preferve him
*' and keep him alive, and he fliall be blelTed upon
*' the earth." Prov. xxviii. 27. '^ He that giveth
'' unto the poor fliall not lack."
(2.) Thou mayeil come to want tho' thou give
nothing ; thou may 'ft lofe that which thou haft
fpared in this kind as well as the reft •, thou may'ft
lofe all and then thou art no better fccurcd
againft want, than if thou hadft been charitable.
Befides that, when thou art brought to poverty, thou
wik want the comfort of having done this duty,
15 I ^ anci
CXXVl
192 The parable of the rich man^ and Lazarus.
? ER M. and may'ft juftly look upon the negled of this duty
as one of the caufes of thy poverty.
(3.) After all our care to provide for our felves,
we mud trufl: the providence of God ; and a man
can in no cafe fo fafely " commit himfelf to Go d
'' as in vsrell-doing." If the providence of God
(as v/e all believe) be peculiarly concera'd to blels
one man more than another, I dare fay the charita-
ble man will not have the lead portion.
4. There is a worfe objection than all thefe
made by fome grave men, who would be glad un-
der pretence of piety to flip themfelyes out of
this duty •, and that is this, that it favours of po-
pery to prefs good works with fo much earneftneft
upon men, as if we could merit heaven by them ;
fo that they dare not be charitable out of a pious
fear, as they pretend, left hereby they fliould enter-
tain the dodrine of merit.
But if the truth were known, I doubt covetouf-
nefs lies at the bottom of this objedion : however ic
is fit it fhould be anfwer'd. And,
(i.) I fay that no man that is not prejudiced ei-
ther by his education or intereft, can think that a
creature can merit any thing at the hand of God,
to whom all that we can polTibly do, is antecedently
due ; much lefs that we can merit fo great a reward
as that of eternal happinefs.
(2.) Tho' we deny the merit of good works, yet
^e firmly believe the neceflity of them to eternal
life. And that they are neceflary to eternal life, is
as good an argument to perfuade a wife man to do
them, as if they were meritorious; unlefs a man be
fp vain-glorious as to think heaven not worth the
having
7he parable of the rich man^ and Lazarus. 2193
having unlefs he purchafe It himfelf at a valuable S E R M.
confideration. CXXVL
And now let me earneflly intreat you, as you love
God and your own fouls, not to negledl this duty ;
left you bring your felves to the fame miferable ftate
with, this rich man, to whom the leaft charity that
could be ask'd was denied. Our Saviour hath
purpofely left this parable on record, to be a tefti-
mony and a witnefs to us ; left we being guilty of
the fame fin, *' Ihould come into the fame place of
" torment."
And if any ask me according to what proportion
of his eftate he ought to be charitable ? I cannot de-
termine that. Only, \tt no man negledl his duty,
becaufe I cannot (and it may be no one elfe can)
tell him the exad proportion of his charity to his
eftate. There are fome duties that are ftridly deter-
mined, as thofe of juftice ; but God hath left our
charity to be ^' a free-will offering." In the pro-
portion of this duty, every one muft determine him^-
felf by prudence and the love of G o d : God hath
left this duty undetermined, to try the largenefs of
our hearts towards him ; only to encourage us to be
" abundant in this grace," he hath promifed, that
according to the proportion of our charity, fhall be
the degree of our happinefs, 2 Cor. ix. 6. «' He that
<' foweth plentifully, fhall reap plentifully." But let
us be fure to do fomething in this kind 5 any part of
our eftate rather than none.
I will conclude with that excellent counfel of the
fon of Syrach, Eccl. iv. " My fon, defraud not the
" poor, and make not the needy eye to wait long ;
*^ make not a hungry foul forrowful, neither pro-
^' voke a man in his diftrefs s add not more trou-
'' bk
(J I The parable of the rich 7nan^ and Lazarus.
*' bic to a heart that is vexed, defer not to give to
" him that is in need. Rejed not the fupplication
*' of the afflided, nor turn away thy face from a
^' poor man ; turn not away thy eye from the needy,
** and give him none occafion to curfe thee. For
^^ if he curfe thee in the bitternefs of his foul, his
*' prayer Ihall be heard of him that made him. Let
** it not grieve thee to bow down thine car to the
«^ poor, and give him a friendly anfwer with meek.
** nefs. Be as a father to the father! efs, and inftead
•' of a husband to their mother ; fo (halt thou be
<* as the S o N of the moil high, and he Ihall love
<' thee more than thy mother doth,"
SERMON CXXVII.
The parable of the rich man, and
Lazarus.
LUKE xvi. 19, 20.
*![here was a certain rich man^ which was clothed in
fur fie and fine linen^ and fared fumptuoufly every day :
and there was a certain beggar^ named Lazarus^
which was laid at his gate full of fores.
S E R M. TT Proceed to our fecond obfervation, that a man
CXXVII. I jyj3y be poor and miferable in this world, and
-^ yet dear to God. The begger Lazarus, tho'
IrmonTn'^he was fo much flighted, and defpifed in his life-
thistext. time by this great rich man, yet it appeared when
he came to die, that he was not negleded by God,
for
The parable of the rich man, and Lazarus. 2 1 95
for " he gave his angels charge concerning him,** S E R M.
to convey him to happinefs, ver. 22. *' the beg-f^^^^^'
" gar died, and was carried into Abraham's bo-
*' fom."
But this truth is not only reprefented to us in a
parable, but exemplified in the life of our blefied
S Av I ou R. "Never was any man fo dear to God
as he was, for he \^a^, " his only begotten S o n-,
*' his beloved Son, in whom he was well pleafed :*'
and yet how poor and mean was his condition in
this world ! infomuch that the Jews were offended
at him, and could not own one that appeared in
fb much meannefs, for the true Messias. He
was born of mean parents, and perfecuted as foon
as he was born; he was deftitute of worldly ac-
commodations •, *' the foxes had holes, and the
*' birds of the air had nefis; but the Son of man
*' had not where to lay his head. He was defpifed
" and rejedled of men, a man of (brrows, and ac-
'* quainted with grief."
God could have fent his Son into the world
with majefty and great glory, and have made all
the kings of the earth to have bowed before him,
and paid homage to him : but the wifdom of God
chofe rather that he fliould appear in a poor and
humble, in a fuffering and afflidled condition, to
confound the pride of the world, who meafure the
love of God by thefe outward things, and think
that God hates all thofe whom he permits to be.
afflifted. .
Now it was not poffible to give a greater and
^clearer demonftration of this truth, that goodnels
and fuffering may meet together in the fame perfon,
than in the Son of God, " who did no fin, neither
*« was
2 19^ ^^^ p^^Me of the rich tnan^ and Lazatus.
SERM. " was guile found in his mouth ; yet it plcafed the
CXXyir. <c Lord to bruife him, and to put him to grief."
Afflidlions in this world are fo far from being
a fign of God's hatred, that they are an argument
of his love and care; " whom the Lord loveth
*' he chafteneth, and fcourgeth every fon whom he
*' receiveth." Thofe he defigns for great things
hereafter, he trains up by great hardfhips in this
world, and by many tribulations prepares them
for a kingdom. This courfe God took more efpeci-
ally in the firfl planting of chriftianity ; the poor
chiefly were thofe that received the gofpel. " Not
*' many mighty, nor many noble ; but the bafe
*' things of the world, and the things that v/ere
" defpifed did God choofe." " Hearken my
*' beloved brethren, (faith St. James chap„ ii. 5.)
'' hath not God chofen the poor in this world, rich
*' in faith, and heirs of the kingdom, which he
*' hath promifed to them that love him ? "
Now this confideration fhould perfuade to pati-
ence under the greaceft fufFerings and afflidions in
this world. God may be our Father, and chaften
us fevcrely ; nay this very thing is rather an argu-
ment that he is fo. God may love us tho' the world
hate us. 'Tis but excrcifing a little patience, and
thefe ftorms will blow over, and we fhall be re-
moved into a calmer region, where " all tears
" fhall be wiped from our eyes ; and death and for-
«« row fball be no more.'* This was the portion
of the Son of God here ; but " it is a faithful fay-
*' ing, that if we be dead with him, we Ihall alio
*' live with him, if we fuffer with him, we fhall
*• alfo reign with him." Therefore thofe who fuffer
in this world ought not \p be moved, '' as tho'
<' fome
4(
The parable of the rich man^ and Lazarus. 2 1 97
fome flrange thing happened unto them ; but they S E R M:
fhould rather rejoice, in as much as they are par-
takers of Ch rist's lufFerings, that when his
glory fhall be revealed, they alfo may be glad
*' with exceeding joy," i Pet. iv. 12, 13. I pro-
ceed to a
Third obfervation, which is the different eflateof
good and bad men after this life ; " Lazarus died^
" and was carried by the angels into Abraham's
'' bofom : the rich man died, and went to hell.'*
This the jufliice of divine providence feems to
require , fo that if there had been no revelation of
God to this purpofe, it is a thing very credible to
natural reafon, v^^hether we confider God or our
felves. If v/e confider God, our reafon tells us,
that he is the holy and righteous governor of the
world, and confequently, that he loves goodneis
and hates fin, and therefore is concern'd to counte-
nance the one, and difcountenance the other, in fuch
a folemn and publick manner, as may vindicate his
holinefs and juftice to the world. Now the dif-
penfations of his providence are prom ifcuous in this
world \ and therefore it feems very reafonable, that
there fhould be a general afTize, a fair and open
trial *, when " God will render to every man accord-
*' ing to his works."
And if we confider ourfelves, this will appear
very credible; for this has been the conftant opi-
nion, not only of the common people, but of x\\q,
wifeft perfons, who had only the light of nature
to guide them. Nay, if we do but fearch our own
confciences, we fliall find an inward and fecret ac-
knowledgment of this, in that inward peace and
fatisfadion we find in any good adion, and in that
VoL.VIL 15 K Ihame
7.
2 1 g^ ^Ihe parable of the rich man, and Lazarus.
SERM. Ihamc and fear and horror that haunts a man
cxxvjf.^jr^^^ ^^ commiffion of any, tho' never fo fecret
a fin.
And as reafon and fcripture together do afTure us
of a future judgment ; fo hkewife, that men, when
they pafs out of this world, fhall meet with the
proper confequences and rewards of their adions in
the other. And tho' the happinefs or mifery of
men be not fo compleat as it fliall be after the
pubhck judgments yet it is unfpeakably great. La-
zarus is reprefented as very happy immediately after
his pafTing out of this world, he is faid to be " car-
*' ried into Abraham's bofom i" by which the Jews
exprefs the happinefs of the future flate. And the
rich man is reprefented, as in great anguifh and
torment. But what the happinefs of good men,
and the mifery of wicked men fliall be in the
other ftate,wecan but now imperfedly and unskilfully
defcribe. Each of thefe I have in another dil-
courfe * fpokeh fomething to. I proceed to a
Fourth obfervation, the vafl difference between
mens conditions in this world, and the other.
The rich man profpered here, and was afterwards
tormented : Lazarus was poor and miferable in this
v/orld, and happy in the other; ver. 25. " Re-
*' member that thou in thy life-time receivedft thy
*' good things, and Lazarus evil things •, but now
*' he is comforted, and thou art tormented.'* And
it is very agreeable to the wifdom of God, to make
fuch a difference between mens conditions in this
world and the other ; and that for thefe two rea-
fons. '•'
id, for the trying of mens virtue.
* ^€r7nm CLXIH on Rom^Vh zi, 22»
2dly,
Tbeparahk of the rich man, and Lazarus. 2199
2dly5 ini order to the recompenfing of it. CXX^'h'
I. For the trial of mens virtue. For this end v
principally God ordains the fufferlngs of good
men, and permits the beft of his fervants many
times to be involved in the greatefl calamities, to
try their faith in him, and love to him ; to improve
their virtue, and to prevent thofe fms into v/hich
the mighty temptations of a perpetual profperity
are apt to draw even the beil of men •, to take
off their affections from the love of this vain world,
and to engage and fix them there, v^hcre they
fhall never repent that they have placed them %
to prove their fincerity towards God, and to
cxercife their patience and fubmiffion to his will ;
to prepare them for the glory of the next life,
and to make the happinefs of heaven more wel-
come to them, when they fliall come to it.
2d]y, in order to the recompenfing of men :
that they who will take up with the pleafures and
enjoyments of this prefent world, and take no care
for their future ftate, that they who will gratify their
fenfes, and negled their immortal fouls, may inherit
the proper confequences of their wretched choice.
And on the other hand, that they who love God
above all things, and had rather endure the greateft
evils, than do the lead, that they who look beyond
the prefent fcene of things, and believe the reali-
ty and eternity of the other Hate, and live ac-
cordingly, may not be difappointed in their hopes^
and ferve God and fuffer for him for nothino^.
From this confideration of the difference between
the condition of men in this world and the other^
we may infer,
15 K 2 I, That
^200 7he parable of the rich man^ and Lazarus.
sERM. I. That no man fhould meafure his felicity or
J;^j^J^|J;J__^' unhappinefs by his lot in this world. If thou re-
ceived thy good things, art rich and honourable,
and hall as much of the things of this world as
thine heart can wifh, art fplendidly attired, and
*' farefl: fumptuoufly every day i" art " in no trouble
*' like other men, neither art plagued like other
" folk-," do not upon this blefs thyfelf as the
happy man. On the other hand, art thou poor
and miferable, deftitute of all the conveniences and
accommodations of this life ? do not repine at thy
lot and murmur at God for having dealt hardly
with thee. No man can be pronounced happy or
miferable for what befals him in this life ; '' no
*' man knows love or hatred by thefe things •, " this
life is but a fhort and inconfiderable duration, and
it matters not much what entertainment we meet
withal, as we are paffing through this world : the
flate of eternity is that wherein the happinefs or mi-
fery of men fhall be determined. He is the happy
man who is fo in that life which fhall never have an
end ', and he is miferable that fhall be fo for ever.
2. We fhould not fet too great a value upon
the bleiTmgs of this life. We may " receive our
*' good things " here, and " be tormented" hereaf-
ter i nay, this very thing will be no inconfiderable
part of our torment, none of the lead aggravations
of our mifery, that we " did receive our good
*' things." Nothing afflidls a man more, and touch-
eth him more fenfibly when he is in mifery, than
the remembrance of his former profperity ; load he
never been happy, his mifery would be the lefs.
Therefore we fhould be fo far from applauding
our felves in the profperity of this world, that we
Ihould
ne parable of the rich man^ and Lazarus, 2iq\
fiiould rather be afraid of " receiving our good S E R Nf.
" things" here ; left God fhould put us off with ^^^
thefe things, and this fliould be all our portion, and
kft our mifery in the next world be the greater
for our having been happy.
The felicities of this world are tranfient, and tho*
our happinefs were never fo compleat, yet it \%
going olF, and palling away ; and when it is gone
and paft, if mifery fucceed it, it had better never
have been. " Remember, thou in thy life-time re-
" ceived'lt thy good things \ " thefe things are only
for our life-time, and how fhort is that I did mea
ferioudy confider this, they would not fet fuch a
price upon any of the tranfient enjoyments of this
life, as for the fake of them to negledl the great
concernments of another world. We are apt to be
dazzled with the prefent glittering of worldly glory
and profperity * but if we would look upon thefe
things as they will be fhordy gone from us, how
little would they fignify ! the rich man here in the
parable did, no doubt, think himfelf a much hap-
pier man than poor Lazarus that lay at his door ;
and yet after a little while how glad would he
have been to have changed conditions with this poor
man I when he was " in torments," then no doubt
he wifh'd that he had fufFered all the mifery and
want in this world which Lazarus did, provided he
might have been comforted as he was, and '' car-
*' ried by angels into Abraham's bofom." We
fliould value this world, and look upon it, as this
rich man did, not when he enjoyed it, but when
he was taken from it ; and we fhould efteem it, and
ufe it while we may, as he wifh'd he had done when
it was too late.
3. We
2 202 ne parable of the rich man^ and Lazarus.
S E R M. ?. We fhould not be exceflively troubled if w^
' meet with hardfhip and afflidlion here in this world ;
becaufe thofe whom God defigns for the greateft
happinefs hereafter, may receive evil things here.
Thus our blefled Saviour, " the captain of
" our falvation, was made perfecT: through fuffer-
*' ings ;" this was the method which God ufcd
towards his own Son, firft *' he fufFered, and then
" entred into glory." He fufFered more than any of
us can bear ; and yet he fupported himfelf under all
his fufferings by the confideration of the glory that
would follow ; " for the joy that was fet before
^^ him, he endured the crofs, and defpifed the
« fhame."
The fame confideration fhould arm us with pa-
tience and conftancy under the greateft evils of this
life. The evils that we lie under are pafTing and
' going off; but the happinefs is to come. And if
the happinefs of the next world were no greater,
nor of longer continuance, than the miferies of this
, world •, or if they did equally anfwer one another j
'iyet a wife man would choofe to have mifery firfl,
and his happinefs laft. For if his happinefs were
firft, all the pleafure and comfort of it would be
eaten out by difmal apprehenfions of what was to
follow: but his fufferings, if they were firft, would
be fweetncd by the confideration of his future hap-
pinefs ; and the bitternefs of his fufFerings would give
a quicker relifh to his happinefs when it fhould
come, and make it greater.
Bat a good man under the fufFerings of this life,
hath not only this comfort, that his happinefs is to
come, but likewife that it fhall be infinitely greater
than his fufFerings \ that thefe are but fliort, but
^he parable cf the rich nian^ and Lazarus, 2203
that iball never have an end. And this was that serm.
which fortified the firft chriftians againft all that
the mahce and cruelty of the world could do againft
them. They thought themfelves well paid, if
" through many tribulations they might at kft
*' enter into the kingdom of G o d j " becaufe they
believed that the joys of the next life would abun-
dantly recompenfe all their labours and fufferings
in this world. They expedled a mighty reward far
beyond all their fufferings ; they v/ere firmly per-
fuaded that they fhould be vaft gainers at the laft.
So the apoftle tells us of himfelf, Rom. viii. 18. "I
" reckon that the fufferings of this prefent time
'' are not v/orthy to be compared v^ith the glory
'' that ihall be revealed." And to the fame pur-
pofe, 2 Cor. iv. 17, 18. " Our light afBiftions^
" which are but for a moment, work for us an
*' eternal weight of glory, whilft we look not at
" the things which are {(z^\\ but at the things which
" are not {t^n ; for the things which are {t^w are
" temporal, but the things which are not k.^n are
" eternal." If we would confider all things toge-
ther, and fix our eyes as much upon the happinefs
and glory of the next world, as upon the pomp
and fplendor of this ; if we would look as much at
'^ the things which are not {t^n^ as the things
*' which are feen," we fhould eafily perceive, that
he who fuffcrs in this world does not renounce his
happinefs, only puts it out to interefl, upon terms
of the greatell advantage.
4. We fhould do all things with a regard to our
future and eternal ftate. It matters not much what
our condition is in this world, becaufe that's to
continue but for a little while ; but we ought to
have
2 2 04 ^he parable of the rich man^ and Lazarus,
SERM. have a great and ierious regard to that flate that
. 1 _' ; never fhall have an end. Therefore whenever we
arc doing any tiling, we fhould confider what in-
fluence fuch an action will have upon the happinefs
or niifcry of the next Jife. We fhould meafure
every adion and every condition of our lives by the
reference of them to eternity. To be rich and
great in this world will contribute nothing to our
future happinefs; all thefe things which we fo much
dote upon, and purfue with fo much eagernefs, will
not commend any man to God; they wi-ll fignify
nothing when v/e come to appear before our judge.
Death will llrip us of thefe things, and in the other
world, the foul of the poorefl man that ever lived
fhall be upon equal terms with the ricKeft. Nothing
but holinefs and virtue will then avail us ; and it is
but a htde while and we fhall all certainly be of this
mind, that the bed thing men can do in this world,
is to provide for the other. I proceed to a
Fifth obfervation, that the flate of men in the
next world is fixt -and unchangeable; which I
ground upon ver. 26. " Between us and you
*' there is a great gulf fixt, fo that they that vvould
*' pafs from hence to you cannoi:,neither can they pals
*' to us that would come from thence". By which
words our Sav i o u r feems not only to intend,
that they that are in heaven and hell can have no
communication and intercourfe with one another;
but likewife that they are lodg'd in an immutable
ftate. Thole that are happy are like to continue fo ;
and thofe that are mif^rrable are immutably fixt in
that flate.
I. As to thofe that are in happinefs there can be
no great doubt. For what can tempt men that
have
The parable of the rich man, and Lazarus, 2205
have fo narrowly efcap'd the danofcrs and tempta- S E R M.
tions of a wicked world, and are pofieft ot lb
great a happinefs by the free grace and mercy of -<:
God, to do any thing whereby they may forfeit
their happinefs ; or fo much as to entertai/i a
thought of offending that God, to whom they
cannot but be fenfible how infinitely they are ob-
liged ? In this imperfed flate few men have fo litde
goodnefs as to fin without temptation j but in that
flate where men arc perfedly good, and can have no
temptation to be othervvife, it is not imaginable that
they fhould fall from that fcate.
2. As to the Hate of thedamned,that thatlikewife
is immutable the fcripture does feem plainly enough
to afTert, when it calls it " an everlafting deftrudi-
*' on from the prefence of the Lord,'* and ufes
fuch exprefTions to fet forth the continuance of their
mifery, as fignify the longed and mod intermina-
ble duration, expreffions of as great an extent as
thofe which are ufed to fignify the eternal happi-
nefs of the blefTed -, and as large and unlimited, as
any are to be had in thofe languages wherein the
fcriptures are v/ritten.
Befides that wicked men in the other world are in
fcripture reprefented as in the fame condition with
the devils, of whom there is no ground to believe
that any of them ever did or will repent. Not be-
caufe repentance is impolTible in its own nature to,
thofe that are in extreme mifery, but becaufe j:here
is no place Ml for it. Being under an irreverfible
doom, there is no encouragem.ent to repentance,
no hope of mercy and pardon, without which re-
pentance is impofTible. For if a man did utterly
defpair of pardon, and were afllired upon good
VoL.Vn. 15 L ground.
-7 .''* ^^-^^-^W ''^^^a.^J
CXXVll
22.o5 ^hc parable of the rich man, and Lazarus,
SERM. »round, that God would never fhew mercy to
him, in this cafe a man would grow defperate,
and not care what he did. He that knows
whatever he does, he is miferable and undone, will
not matter how he demeans himfelf. All motives
to repentance are gone after a man once knows it
v/iil be to no purpofe. And this the fcripture
lecms to r-eprefent to us, as the cafe of the devils
and dan^ned fpirits. Becaufe their flate is finally
determined, and they are concluded under an irre-
verfible lentence, therefore repentance is impofllble
to them.
Sorry, no doubt, they are, and heartily troubled
that by their own fin and folly they have brought this
mifery upon themfelves, and they cannot but conceive
an everlaftingdifpleafureagainH: themfelves, for having
been the caufe and authors of their own ruin ^ and the
rclkxion of this will be a perpetual fpring ofdifcon-
tent, and fill their minds with eternal rage and
vexation ; and To long as they feel the intolerable
punifhments of fin, and grone under the infupporta-
blc torments of it, and fee no end of this miferable
liate, no hope of getting out of it, they can be no
otherwife affe6led, than with difcontent to themfelves,
and rage and fury againfl God.
They are indeed penitent fo far as to be troubled
at themfelves for what they have done •, but this trouble
v/orks no change and alteration in them -, they ftill
hate God who infli(5ls theie punifhments upon
them, and who they believe is determined to con-
tinue them in this miferable flate. The prefent
anguilh of their condition, and their defpair of bet-
tering it, makes them mad ; and their minds are
fo diftra^ed by the wildnefs of their pafTions, and
their
The parable of the rich i7ian^ and Lazarus, 2207
their fpirits fo exafperated and fet on fire by their S EJl M.
own giddy motions, that there can be no reii and
filence in their fouis not fo much as the liberty of
one calm and fedate thought.
Or if at any time they refiecfl upon the evil of
their fins, and fhould entertain any thoughts of re-
turning to G o D and their duty, they are prefently
checkt with this_ confideration, that their cafe is de-
termined, that God is implacably offended with
them, and is inexorably and peremptorily refolved
to make them miferable for ever -, and during this
perfuafion, no man can return to the love of G o d
and goodnefs, without which there can be no re-
pentance.
This confideration, of the immutable ftate of
men after this life, fhould engage us with all fe-
rioufnefs and dihgence to endeavour to fecure our
future happinefs. God hath '* fet before us good
" and evil, Mt and death," and we may yet choofe
v/hich we pleafe ; but in the other world, we muil
{land to that choice which we have made here, and
inherit the confequences of it.
By fin mankind is brought into a miferable fiate ;
but our condition is not defperate and pad remedy.
God hath fent his S o n " to be a P r i n c e and
'' a Savi o u R, to give repentance and rcmiffion of
" fins." So that tho' our cafe be bad, it need not
continue fo, if it be not our own fault. There is a
poffibility now of changing our condition for the
better, and of laying the foundation of a perpetual
happinefs for our fclves. The grace of God calls
upon us, and is ready to affift us ; fo that no man's
cafe is fo bad, but there is a polfibility of bettering
it, if we be not wanting to our felves, and will make
If L 2 ufe
2268 The parable of the rich man^ and Lazarus,
SERM. ufe of the prrace which God offers, who is never
^ _ _ _^' wanting to the fincere endeavours of men. Under
the influence and alfiftance of this grace, thofe who
are " dead in trefpaffcs and fins, may pafs from
" death to W^c^'* may be " turned from darknefs
" to light, and from the power of Satan unto
"Go D." So long as we are in this world there is
a pofTibihty of being tranilated from one ftate to
another, from the '' dominion of Satan into the
" kingdom of God's dear Son." But if we
negledt the opportunities of this Ufe, and ftand out
againft the off,^rs of God's grace and mercy, there
will no overtures be made to us in the other world.
After this life is ended, God will try us no
more ; our final mifcarriage in this world wil^
prove fatal to us in the other, and we fhall not
be permitted to live over again to corredt our errors.
« As the tree fdls, fo it Ihall lie ;'' fuch a Hate as
we are fettled in, when we go out of this world,
fhall be fixt in the other, and there will be no
poiTibility of changing it. We are yet in the hand
of our own counfel, and by God's grace we may
mould and faihion our own fortune. But if we
trifle away this advantage, we fhall " fall into the
*' hands of the living God," out of which there
is no redemption. God hath yet left heaven and hell
to our choice, and we had need to look about us,
and choofe well, who can choofe but once for all
and for ever. There is yet a fpace and opportunity
left us of repentance j but fo foon as we ftep out of
this life, and are entred upon the other world, our
condition will be fealed, never to be reverft. And
becaufe after this life there will be no further hopes
of mercy, there will be no pofTibility of repentance.
« This
The parable of the rich man^ and Lazarus, 2209
s E R M.
cxxvii.
*' This is the accepted time, this is the day of fal S E R M
'' vation , therefore to-day if ye will hear his voice,
^' harden not your hearts ; left God fvvear in his
" wrath that we fhall not enter into his reft." I
proceed to a
Sixth obfervation, that a ftanding revelation of
God is evidence fufficient for divine things.
" They have Mofes, and the prophets, let them
'' hear them ;" that is, they have the books of Mofes
and the prophets, written by men divinely infpired,
thefe do fufficiently declare to them the will of G o d
and their duty ; and it is unreafonable to demand
or expe6l that God ftiould do more for their con-
vi<flion and fatisfadlion.
I know very well the text fpeaks only of the
fcriptures of the old teftament, thofe of the new
being not then extant when this parable was deli-
ver'd. But what is here faid concerning the fcrip-
tures of the old teftament, is equally applicable to
the new ; and tho' Abraham do only recommend
Mofes and the prophets, there is no doubt but he
would have faid the fame concerning Christ and
his apoftles, if the books of the nev/ teftament had
been then extant. So that what I ihall fay upon this
obfervation, does indifferently concern the whole
fcripture.
And that I may make out this obfervation more
fully, 1 Ihall take thefe five things into confide-
ration.
I ft, what we are to underftand by a divine reve-
lation.
2dly, give a brief account of the feveral kinds
of it,
3dly, fhew
2210 The parable of the rich man^ and Lazarus.
S E R M. qdly, Ihew what advantage this ftandina: reve-
vl— .--_■■ ^^^^Q^ ^^ ^^^ fcriptures hath above any other way
of conveying the will of God to the v/orld,
4thly, that there is fufficient evidence for the di-
vinity of the fcriptures.
5thly, that it is unreafonable to exped that God
fliould do more for our convidion, than to afford
jiich a landing revelation of his mind and will.
1 lliall go over thefe as briefly as I can. I begin
with the
ill, what we are to undcrlland by a divine re-
velation. By a divine revelation we are to under-
fiand " a fupernatural difcovery, or manifeftation of
*' any thing to us ^" I fay, " fupernatural," be-
caufe it may either be immediately by God \ or
by the mediation of angels, as moft, if not all the
revelations of the old teftament were. " A fjper-
" natural difcovery or manifeftation," either imme*
diately to our minds, by our underftandings and in-
v/ard faculties ; (for I do not fo well underftand
the diftindtion between underllanding and imagina-
tion, as to be careful to take notice of it,) or ti^Q
mediately to our underftandings by the mediation
of our outward fenfes, as by an external appearance
to our bodily eyes, or by a voice and found to the
fcnfe of hearing. '' A difcovery or manifeftation
^' of a thing," whether it be fuch as cannot be
known at all by the ufe of our natural reafon and
underftandings ; or fuch as may be difcovered by
natural light, but is more clearly revealed or made
known, or we are awakened to a more particular
and attentive confideration of it. For it is not at
all unfuitable to the wifdom of God, to make a
fupernatural difcovery to us of fuch things as may
be
The parable of the rich man^ and Lazarus, 2211
be known by the light of nature, either to give S E R M.
us a clearer manifellation of fuch truths as were ^^5)3'
more obfcurely known, and did as it were lie bu-
ried in our underflandings •, or d^o. to quicken our
minds to a more ferious and lively confideration of
thofe truths.
2dly, for the feveral kinds of divine revelations.
That they Vv^ere various, the apoftle to the Heb-
rews tells US5 chap. i. i. "God who at fundry
*'' times, and in divers manners, fpake to the fa-
" thers by the prophets •," v/here by prophets we
are to underfland not only thofe who did foretel
future things ; but any perfon that was divinely
infpired, and to whom God was pleafed to make
any fupernatural difcovery of himfelf.
Now the feveral kinds of revelation taken notice
of by the Jevv^s, are vifions 5 dreams ; prophefy ; ora-
cle j infpiration, or that which we call the Holy
Ghost; voice Bath-col-^ or that which was the
higheft of all, which they call gradus Mofalcus^ the
degree of revelation v/hich was peculiar to Mofes.
The Jewifh v/riters, efpecially Maimonides, have
many fubtle obfervations about the differences of
thefe feveral kinds of revelation, which depend up-
on fubtle and philofophical diftindions of the facul-
ties of perception \ as that fome of thefe revela-
tions were by impreflion only upon the underftand-
ing •, fome only upon the imagination j fome upon
both ; fome upon the outward fenfes; but the fimple
and plain difference between them, fo fir as there
is any ground in fcripture to diftinguifli them, feems
to be this ; vifion was a reprefentation of fomething
to a man, when he was waking, in oppofition to
dreams, which were reprefentations made to men
in
2212 The parable of the rich ma?2j and Lazarus.
S E R M. in their fleep. Prophefy might be either dream or
' vifion, and the Jews obferve that it v/as always one
of thefe two ways, which they grounded upon
Numb. xii. 6. " \i there be a prophet among you.
*' I the Lord will make myfelf known to him in
*' a vifion, and will fpeak unto him in a dream."
But prophefy in the llrid: notion of it, had this
peculiarly belonging to it, that it was not only
monitory or inflrudive, but did foretel fome event
of concernment to others \ and the Jewifh dodtors
tell us, that it was a clearer revelation, and car-
ried a greater affurance along with it, and that
this was common to all the three, that there was
fomething of extafy and tranfport of mind in all
thefe.
The fourth fort of revelation, which was by ora-
cle, which is call'd Urim and Thummim, v/as a
rendering of anfwers to queftions, by the high-prieft
looking upon the ftones in the breall-platc, which
how it was done, is uncertain.
The fifth fort of revelation is that which they
call the Holy Ghost, which was a more calm
and gende inlpiration, without any extraordinary
tranfport of mind or extafy ; fuch as David had in
the writing of the pfalms.
The loweft of all was that which they call'd
Bath'Col^ which was by a voice from heaven ;
and this is l\\^ way of revelation, which the
Jews obferved did only continue among them from
the days of the prophet Malachi to our Sa-
viour.
The highefc of all was that which they call'd gra-
dus Mofaicusy to which the Jews give feveral pre-
rogatives above all the other ways of revelation ;
as
T^he parable of the rich man^ and Lazarus, 2213
as that is was done by imprellion merely upon the SERM,
underllanding, without txti^y^ or rapture, or tranf-
port, when he was waking, and in his ordinary
temper, and his fenfes not bound up either by ex-
tafy or deep, that it was a revelation immediately
from God himfeif, and not by the mediation of
angels, without any fear, or amazement, or fainting,
which was incident to other prophets ; and the
fpirit of prophefy refted upon him, and he could
exert it arbitrarily, and put it forth when he
would. Of which thus much is evidently true from
the flory of him, that the fpirit of prophefy did
reft more conftantly upon him, and that he could
exert it with greater freedom, and without any dif-
cernible amazement or tranfport from his ordinary
temper. But that it was by impreffion merely upon
his underftanding, as that is a diftind: faculty from
the imagination, is not fo certain : that it was al-
ways by an immediate communication from God
without the mediation of angels, feems not to be
true J for St. Stephen tells us, that " the law was
*' given by the difpofition of angels," Ads vii. 53.
And St. Paul that '* it was ordained by i\\q angels
" in the hand of a mediator," that is Mofes, Gal.
iii. 19. But that the revelation which was made
to him, had fome fmgular prerogatives above thofe
of other prophets, is plain from fcripture, Numb,
xii. 5, 65 7, 8. when Aaron and Miriam con-
tended with Mofes as being equal to him, God tells
them that there was a vaft difference between him
and other prophets j " hear now my v/ords, if there
" be a prophet among you, I the Lord will
" make myfelf known unto him in a vifion, and
*' will fpeak unto him in a dream. My fervant
Vol. VII. 15 M " IMofes
22 14 ^^^ parable of the rich man, and Lazarus.
SE RM. " Mofes is not fo. — With him will I fpeak mouth
CXXVir. cc ^^ mouth, even apparently, and not in dark
" fpeeches, &c." Exod. xxxiii. ii. " And the
" Lo R D fpake unto Mofes face_ to face, as a man
" fpeaketh unto his friend." Deut. xxxiv. lo.
*' And there arofe not a prophet fince in Ifrael
" like unto Mofcs, whom the Lor d knew face to
*' face." All which fignify at leafh this, that God
made the clearcft, and mod familiar, and mod per-
fe6t difcoveries to Mofes of any of the prophets ;
only our Lo r d Jesus Christ, by whom God
hath difcovered his will to us under the new te(ta-
nient, did excel Mofes •, Mofes being but "a faith-
*' ful fervantj" that is, hiimilis amicus^ a meaner
fort of friend; but " the Lord Jesus Christ,
*' the only begotten Son of Go D,"who came from
*' the bofom of his Father," and was intimately
acquainted with the fecrets of his will, and " had
*' not the Spirit given him by meafure," but
the moft plentiful effufion of it, being " anointed
*' above his fellows."
Now thefe being the fc^veral forts and degrees of
revelation, which God hath made of himfelF to
the world, the holy fcriptures are a fyflem or col-
lection of thefe, the authentick inftrumentsor record,
by which the things revealed any of thefe ways, are
tranfmitted to us, and is therefore called " the
*' word of God," as containing thofe things which
G o D in feveral ages hath fpoken to the world ;
that is, matters of divine revelation, which are ne-
ceflary to be known by men, in order to their eter-
nal happinefs. And this being now the great and
Handing revelation of God, which is to con-
tinue to the end of the world, I intend to limit
my
57'^ parable of the rich man^ and Lazarus, 2215
iny difcourfe folely to this, as being the only re-SERM.
Velacion which we are concerned to enquire after. ^^^{^«
And therefore in the third place, to fhew you
what advantage this (landing revelation of the fcrip-
turcs hath above private revelations made to par-
ticular perfons, and frequendy repeated and re-
newed in feveral ages ; that fo it may appear both
agreeable to the wifdom of God to fettle revela-
tions in this way, as being more commodious-,
and likewife to his goodnefs, it being a real pri-
vilege which thefe latter ages of the world enjoy,
that they have a more fixt and certain way of be-
ing acquainted with the will of God, than thofe
ages had, which were govern'd by fuch private
revelations, as were nov/ and then made to par-
ticular perfons. And the advantages are thefe.
I. It is a moft certain way of conveyance of
things, and more fecure and free from impoflure.
Suppofe a revelation made to a particular perfon,
which is of general concernment, that this may
have a general and lading effecl, he mufb impart
it to others, as many as he can, and give them
the bed afTurance he can of it ; and thefe muft re-
late it to others ; and fo it muft pafs from hand
to hand, to be delivered from parents to their
children. Now this way of conveying a revela-
tion by oral report, muft needs be liable to many
uncertainties, both by involuntary miftakes, through
weaknefs of memory or underilanding ; and wilful
falfifications and impoflures, out of malice and de-
fign. So that the effevft of an unrecorded revelation
can neither be large nor Jading, it can but reach a
few perfons, and continue a little while in its full cre-
dibility j and the farther it goes, the weaker, like
15 M 2 circles
2 2 1 6 The parabk of the rich man, and Lazarus.
S F R M. Circles made in water, which the more they enlarge
cxxvir -
, ^^.,,^' themfelves, and the longer they continue the lefs
difcernible they are, 'till at length they quite difap-
pear. Whereas being once recorded by perlons
fccured from error by fupernatural and divine af-
fiftance, they are not liable to thofe eafy falfifications
ormiliakeSjWhich traditional reports and relations are
neccHirily, thro- human malice or weaknefs, liable to.
2. It is a more general and univerfal way of
conveyance; which is evident from the common
experience of the world, v/ho have pitched upon
this way of writing things in books, as that which
doth mod eafily convey the knowledge and notice
of things to the generality of men.
3. It is a more uniform way of conveyance ;
that is, things that are once written and propagated
that way, lie equally open to all, and come in a
manner with equal credit to all ; it being not mo-
rally impoflible that a common book, that palfeth
through all hands, and which is of vaft impor-
tance and concernment, fhould be liable to any
material corruption, without a general confpiracy and
agreement, which cannot be, but that it muft be
generally known. So that confidering the com-
monnefs, and univerfal concernmient of this book
of the fcriptures, all men are in a manner equal-
ly, that is, every man is fufficiently and compe-
tently affured of the credit of it ; that is, that wc
are not in any material thing impofed upon by
falfe copies. But in traditional revelation it is
quite otherwife; tradition being a very unequal and
ununiform way of conveyance.* For feeing it may
be of general concernment, and all cannot have it
at the firft hand, that is, immediately from him
to
The parable of the rich many and Lazarus. 2217
to whom it was made; but fome at the fecond, ^^^^^*
others at the third, fourth, or fifth hand, or much
further off ; the credit of it will be necelTarily weak-
ned by every remove. A report that comes through
many hands, being like the argument we call in-
dudion •, and as the ftrength and goodnefs of that
depends upon the truth of every one of thofe in-
fiances that make it up, fo that if any of them fail,
the whole argument is naught ; fo the credit of a
report that pafleth through twenty hands, depends
upon the integrity and fufficiency of all the relators,
and whatever there is either of falfliood and malice,
or of incapacity of underflanding, or frailty of me-
mory in any of the relators, fo much of weaknefs is
derived into the report or tcflimony ; and confe-
quently the aflurance which v/e can have of a pri-
vate revelation, which is delivered traditionally
through a great many perfons, muft needs be very
unequal.
4. It is a more lading way of conveyance. "Which
jikewife appears by experience, we having now no-
thing at all of thehiftory of ancient times, but what
is conveyed down to us in writing.
5. It is a more humane way of conveyance, which
requires lefs of miracle and fupernatural interpofi-
tion for the prefervation of it. This book of the
fcriptures may with ordinary humane care be tranf-
mitted intire, and free from any material errci-, to
all fucceeding ages : but revelations unwritten, if
they have any lading and confiderable efFe6t, they
muft at leaft in every age be renewed and repeated ;
other wife in a very fhort fpace, either through the
unfaithfulnefs, or carelefnefs and frailty of men,
thej
2 2 1 8 The parable of the rich man, and Lazarus,
SERM. they will either be quite loft, or fo corrupted and
' depraved, that they will fignify nothing.
From all which it appears, that we have fo little
caufe to murmur aud repine at the providence of
God, which in thefe latter ages of the v/orld does
not make thofe more immediate difcoveries and
manifeftations of himfelf to us, that he did to
former ages, that we have rather great reafon to
admire the wifdom and goodnefs of G o d 's provi-
dence, which hath privileged us v/ith this ftanding
revelation of his written word, which hath fo many
ways the advantage of frequent and extraordinary
revelation, and in refpecfl of the generality of man-
kind, is much more ufcful and eiFedual to its end.
I know there are fome that have endeavoured to
perfuade the world, that dodlrines may much better
be preferved by common rumour and report, than
by writing and record ; but I hope there is no man
fo deflitute of common fenfe as to believe them con-
trary to the experience of all men.
I come now to the fourth thing I propos'd to
be confider'd ; namely, that there is fufiicient evi-
dence of ihe divinity of the fcriptures. By the di-
vinity of the fcriptures. I mean, that they v/ere re-
vealed by GcD_» and that the things contained in
them were not invented by men, but difcovered to
men by God; and that the penmen of thefe
boctis did not write their ov/n private conceptions,
but were infpired by the Holy Gkost. Now
if we can be fatisfy'd of this, we ought to receive
the fcriptures with the fame reverence, as if an
angel from heaven fhouid declare thefe things unto
us, or as if God fhouid immediately reveal them
to
^he parable of the rich man, and Lazarus. 2219
to our minds •, for nothing can come with greater S E R M.
authority than this, that we believe it to be revealed
by God ; and provided we be allured of this, it
matters not which -way , the thing hath the fame
authority.
Now that we have fuflicient evidence of the di-
vinity of the fcriptures, will beft appear, by confi-
dering what is fufficient to give authority to a book,
fo that no prudent or reafonable man can queftion,
but that the book was writ by him v/hofe name it
bears. For what evidence we would accept of for
the authority of other books, we muft not refufe in
this cafe for t\\t fcriptures, if we do, we deal un-
equally, and it is a fign that we do not want evi-
dence for the authority of the fcriptures, but that we
have no mind to believe them.
Now the utmofl authority that any book is ca-
pable of, is, that it hath been tranfmitted down to
us by the general and uncontroll'd teftimony of all
ages, and that the authority of it was never queRio-
ned in that age wherein it was written, nor inva-
lidated ever fince.
And this evidence we have for the authority of
the fcriptures. As for the old teflament, I fhall
not now labour in the proof of that by arguments
proper to it felf, but fhall take the divinity of them
upon the authority of the new, which, if it be
proved, is fufficient evidence for it, tho^ there wens
no other.
Now for the fcriptures of t\\t new teflament, I de-
fire but thefe two things to be granted to me at
firfl.
I . That all were written by thofe perfons whofe
names they bear: and for this we have as much
authority
2 2 2 o Thi parable of the rich man^ and Lazarus,
SRRM. authority as for any books in the world, and fa
1^'much as may fatisfy men in other cafes, and there-
fore not to be rejeded in this.
2. That thofe who wrote thofe books were men
of integrity, and did not wilfully falfify in any
thing \ and this cannot reafonably be denied, be-
caufe thefe very perfons gave the utmoft evidence
that men could give of their integrity. The higheft
attellation that any man can give of the truth of
what he relates, is to Jay down his life for the teiti-
mony of it ; and this the apoftles did.
Now if this be granted, that they did not falfify
in their relations concerning the miracles of Christ,
and his refurredion, and the miraculous gifts which
were bellowed upon the apoftles after his afcen-
fion *, this is as great an evidence as the world can
give, and as the thing is capable of, that our Sav i -
OUR was '' a teacher come from God," and that
the apoftles were extraordinarily afTifted by the
Holy Ghost-, and if this be granted, what can
be defired more to prove the divinity of their wri-
tings ?
But it may be faid, that tho' the apoftles were
granted to be men of integrity, and that they did
not wilfully falfify in their relations, yet they might
be miftaken about thofe matters. But that they
were not, we have as much evidence as can be for
any thing of this nature, namely, that the things
which are related are plain fenfible matters of fad,
about which no man need miftake, unlefs he will ;
and they did not write things upon the report of
others, who might poflibly have defigns to deceive,
but upon the fureft evidence in the world, their
own knowledge, and the teftimony of their fcnfes j
« the
The parable of the rich man^ and Lazarus^ 2221
*' the thino;s that we have ittn and heard teflify we S E R M.
'' unto you." So that if they were miftaken in thefe el___J
things, no man can be fure of any thing ; and by
the fame reafon that we disbeheve the authority of
the fcriptures upon this account, we muft believe
nothing at all. This is in fhort the whole force of
the argument for the divinity of the fcriptures, which
I might have enlarged infinitely upon , but I defiga
now only briefly to reprefent to you, that we, who
live at the diftance of fo many ages from the time of
this revelation, are not deftitute of fufficient evi-
dence for the authority of the fcriptures, and fuch
evidence, as they who rejedl in other cafes, are
efleemed unreafonable.
I fhould come now to the
f th, and lad thing, namely, that It is unreafonable
to exped, that God fliould do more for our con-
vidion, than to afford us a Handing revelation of
his mind and will, fuch as the books of the holy
fcriptures are. Bat this I fhall refer to another op-
portunity, in a particular difcourfe upon the 31(1
verfe, which contains tl'te main defign, the fum,
and fubftance of this whole, parable.
Vol. VII. :f 5 N SER-
7-
[ 2222 ]
SERMON CXXVIII.
The parable of the rich man, and
Lazarus.
L U K E xvi. 31.
Jf they bear not Mofes and the prophets ^ neither wiU
they he perfuaded though one rofe from the dead.
SE R M. f^f"^ H E S E words are the conclufion of that
cxxviiL^ I excellent parable of our Saviour con-
The third "^ cerning the rich man and Lazarus, and
fermon onj-j-^^y ^^j,^ j.}^^ ^^^\ anfwer which Abraham eives to
this text. -^ n 1 . • •
Preach'd the rich man's lalt requeit; who being in great tor-
at white- Yntm^ and not able to obtain any eafe for himfelf,
16-^8. ' is reprefented as concerned for his relations, whom
he had left behind him upon earth ; left they alfo by
their own carelefnefs and folly f!:iould plunge them-
felves into the fame mifcry that he was in, and
therefore he begs of Abraham, that he would " fend
*' Lazarus to his father's houfe,'* where he had
*^ five brethren, that he might teflify unto them,
*' left they alfo fhould come to that place of tor-
*' ment." To which requelt Abraham anfwers,
that there was no neceflity of fuch an extraordinary
courfe to be ufed towards thofe who had fufficient
means of conviction fo near at hand, if they would
but hearken to them, and make ufe of them.
'"^ Abraham faith unto him, they have Mofes and
" the prophets ; let them hear them."
But the rich man prefTeth his requefl further,
wpon this reafon, that they might not perhaps be
moved
7le parable of the rich man-, and Lazarus. 2123
moved by Mofes and the prophets, nay it was ^^-^^^^^^^
likely they would not be moved by them ; for they
had always [had them, and yet they remained im-
penitent : but if a fpecial mcfTenger Ihould be fent
to them from the dead, this certainly could not
fail to awaken them, and bring them to repentance,
ver. 30. " And he faid, nay, father Abraham, but
" if one went unto them from the dead, they will
" repent." To which Abraham makes this pe-
remptory reply, " if they hear not Mofes and the
'^ prophets, neither will they be perfuaded, tho' one
" role from the dead."
In which words Abraham abfolutely denies that
there is any fuch probability, much lefs certainty
that thofe who rejed a publick credible revelation of
God, fuch as that of the holy fcripture is, fhould
be effeclually convinced by a mefienger from the
dead. And our Saviour brings in Abraham
delivering himfelfvery pofitively in this matter, and
therefore we may prelume it to be our S av i o u r's
own fenfe, and may rely upon it for a truth •, which
however at fir 11: fight it may not be fo evident, yet
I hope in the progrefs of this difcourfe to make it
fufficiently clear.
But before I undertake that, I Hiall premife a
caution or two to prevent all miftake in this
matter.
Firfl, that we are not to underftand thefe words
too flridlly and rigoroufly, as if the thing were
fimply and in it felf impofrible,that a man who is noc
convinced by hearing or reading Mofes and the pro-
phets, fhould be brought to repentance any other
way. For it is very pofTible in the nature of the
thing, yea, and likely enough, that a man who is
I f N 2 noc
2224 7'/j£' parable of the rich man^ and Lazarus.
S E R M. not convinced by calm evidence and perfuafion, may
cxx vf n * J
yet be very mucli wrought upon by a ftrange and
amazing accident ; and if one, whom he had known
when he was ahve, fhould appear to him from the
dead, and declare the certainty of a future fiate,
and the condition of things in another world, there
is little doubt to be made, but that this would
more rouze and awaken him to confider his danger,
than all the threatnings of God's word; and 'tis
very pofTible that by the concurrence of God's
grace, this might prove an effedual means to con-
vince fuch a man, and to bring him to repentance.
And yet for all this, it is not probable upon the
whole matter, and if all circumftances be duly con-
fider'd, that this fhould generally have a permanent
efied upon men, fo as throughly to reclaim fuch
perfons as do obfcinately refill the light and counfcls
of G o d's word.
Secondly, another caution I would give is this,
that we are not to underlland thefe words fo, as
to weaken the force of that argument from mira-
cles for the proof and confirmation of a divine
dodrine, as if our Saviou r intended to infinuate,
that miracles are not a proper and fufficient argu-
ment to convince men. For our Saviour does
not here oppofe Mofes and the prophets to a mira-
culous teitimony ; but he advanceth the publick
evidence and teftimony v/hich Mofes and the pro-
phets had above the evidence of a fingle and pri-
vate miracle ; for Mofes and the prophets had their
confirmation from miracles ; and miracles are the
great evidence and atteftation which God hath
always given to the divinity of any peribn or do-
(ftrines and therefore Abraham cannot be thought
£0
The parable of the rich man, and Lazarus, 2225"
to fpeak any thing to the prejudice of miracles, S EJR M.
when he fays, " if they hear not Mofes and the^'^^'^^^^
" prophets, neither will they be perfuaded, tho'
«' one rofe.from the dead." Nay, fo far is he
from that, that this reafoning of his is rather for
the advantage of miracles. For Mofes and the
prophets had the confirmation of many and great,
of publick and unqueftionable miracles; a credible
relation whereof was conveyed down to after-ages.
So that if rational means of' convi£l:ion were the
thing defired, it was not likely that thofe, who
were not perfuaded by Mofes and the prophets,
which were acknowledged by themfelves to have had
the confirmation of fo many undoubted miracles,
lliould in reafon be convinced by a private and fmglc
miracle. » j
Thefe confiderations being premifed by way of
caution, I come now to make out the truth of what
is here afferted in the text. And for the full clear-
ing of this matter, I fhall fpeak to thefe two pro^
pofitions.
Firft, That it is unreafonable to exped that God
fhould do more for the convidion of men, than to
afford them a Handing revelation of his mind and
will ; fuch as that of the holy fcriptures is. And if
fo, then
Secondly, that upon the whole matter it is very
improbable, that thofe who rejed: this publick reve-
lation of God, Ihould be effedually convinced, tho-
one fhould fpeak to them from the dead.
Firfl, that it is unreafonable to exped that G o s
fhould do more for the convidlion of men, than to
afford them a ftanding revelation of his mind and
¥7 ill \ fuch as that of the holy fcriptures is. This is
ftrongly
2 226 The parable of the rich man, and Lazarus.
SERM. ftrongly implied in Abraham's firft anfwer, " they
CXXVrijc j^^^^ Moles, and the prophets, let them hear
" them j" as if he had faid, having fuch means of
convitflionfo near at hand, why fhould tlieydefire and
expert any other ? \x. is in this cafe of the fcriptures,
as in that of God's providence; God does not
commonly prove his providence to men by extraor-
dinary inilances of his power, and by changing the
courfe of nature, to convince every man in the
world that he governs it : but by (landing teftimonies
of his wifdom and power, and goodnefs ; by thefe
God does fufficiently fatisfy confiderate men of his
government and care of the v/orld ; and tho' he do
leldom manifefl: himfelf in fupernatural and extra-
ordinary ways, yet he hath not left himfelf without
a witnefs, by the conftant courfe of nature, in the
returns of day and night, in the revolutions of the
feafons of the year, ''* in that he gives us rain from
" heaven and fruitful feafons, filling our hearts with^
*' food and gladnefs." and thefe ftanding arguments
of his providence, tho' they be not fo much taken
notice of becaufe they are fo common, yet they are
daily miracles, and we can hardly imagine greater,
and we fhould be ftrangely amazed at them, but that
they are fo very frequent and familiar.
The cafe is the flime as to divine revelation.
God hath not thought fit to gratify the perverfe
curiofity of men, by affording to every man a
particular and immediate revelation of his mind
and will : but he hath given us a ftanding revela-
tion, which at firil had the greateft and moft mi-
raculous confirmation, and he hath ftill \th us fufH-
cient means of being affured of the truth of this
revelation, and cf the confirmation that was at the
^he parahk cf the rich man^ ajid Lazarus, 2227
firil given to it-, and we tempt God, by demand- SERM.
ing extraordinary figns, when we may receive fo "^
abundant fatisf'aclion in an ordinary way. This being
admitted, I lliall proceed in the
Second place to fhew, that it is upon the whole
matter, and all circum fiances confider'd, very im-
probable, that thofe who rejedl this publick reve-
lation from God, fhould be effedually convinced,
tho' one fhould fpeak to them from the dead.
And this is that which is exprefly alTerted here in
the text, " if they hear not Mofes and the pro-
^' phcts, neither* will they be perfuaded, ^tho' one
" rofe from the dead," Not but that any man
would be very much flartled and amazed, if one (hould
come from the dead to warn him out of the danger
of his wicked life ; but yet for all that it is very un-
likely that they who obflinately and perverfely re-
fufe to be convinced by Mofes and the prophets,
would be efiedually perfuaded (that is, fo as to be
•brought to repentance and reformation of their lives)
" tho' one fliould rife from the dead.'* And that
for thefe reafons.
1 . Becaufe if fuch miracles were frequent and fa-
miliar, it is very probable they would have but very
iitde effecl ; and unlefs we fuppofe them com-
mon and ordinary, we have no realgn to exped them
at all.
2. Men have as great or greater reafon to be-
lieve the threatnings of Goo's word, as the di(^
courfe of one that fhould fpeak to them from the dead.
3. The very fame reafon which makes men to re-
jed the counfels of Go d in his word, would In all
probability hinder them from being convinced by a
particular miracle.
4. Ex-
2 228 l^he parable of the rich man^ and Lazarus.
SERM. 4. Experience does abundantly teftify, how in-
effedual extraordinary ways are to convince thofe
who are obllinateJy addidled and wedded to their
iufts.
5, An effedlual perfuafion (that is, fuch a belief
as produceth repentance and a good life) is the
gift of God, and depends upon the operation and
concurrence of God's grace, which there • is no
reafon to exped either in an extraordinary way, or
in an extraordinary degree, after men have obfti-
nately rejedled the ordinary means which God hath
appointed to that end.
I . If fuch miracles as a fpecial mefTenger from
the dead to v/arn and admonifh men, were fre-
quent and famih'ar, it is very probable they would
have but very litde effecl upon men, and unlefs
we fuppofe them common and ordinary, we have
no reafon to expect them at all. For it is unrea-
fonable at firfl fight, that the worfl and mofl
obftinate fort of finners fhould exped this, as a
peculiar favour and privilege to themfelves, and
that God fliould not do as much for others,
who have deferved it more, and would probably
make better ufe of it -, and if thefe things were
common, it is very probable that men would
not be much moved by them. It may be while
the apprehenfion of fuch a thing were frelli upon
them, they would take up fome good refolutions ;
as finners ufual ly do, while they are under prc-
fent conviclions of confcience, and the hand of
God, by fome great affliction or ficknefs, lies hea-
vy upon them : but ftill they would be apt to de-
fer their repentance, and put it off 'till the prefent
amazement were a little over, and the terror of
their
The parable of the rich man^ and Lazarus, 2229
their firft apprehenfions were abated and worn off S E R M;
by degrees, and after a Jitde while they would re- ^^^^^^
turn to their former courfe. And this is too
probable, from what we fee men do in other
cafes not very much remote from this. It is a
very terrible and amazing thing to fee a man die,
and folemnly take his laft leave of the world. The
very circumflances of dying men arc apt to flrike
us with horror : to hear fuch a man how fenfibly
he will fpeak of the other world, as if he were
jull come from it, rather than going to it; how
feverely he will condemn himfelf for the folly and
wickednefs of his life ; with what paffion he will
wifli that he had Jived better, and ferved God
more fincerely ; how ferioufly he will refolve upon
a better life, if God would be pleafed to raife
him up, and try him but once more ; with what
zeal and earneftnels he will comm.end to his bed
friends and neareil relations a religious and vir-
tuous courfe of life, as the only thing that will
minifter comfort to them when they come to be
in his condition. Such difcourfes as thefe are
very apt to move and afFed men for the time,
and to ftir up in them very good refolutions,
whilft the prefent fit and imprefTion lads : but
becaufe thcfe fights are very frequent, they have
feldom any great and permanent efFed upon men.
Men confider that it is a very common cafe, and
fmners take example and encouragement from one
another; every one is affedled for the prefent,
but few are fo effedually convinced, as to betake
themfelves to a better courfe.
Vol. VII. 15 Q And
8.
2230 7he parable of the rich man^ and Lazarus.
SF.RM. And if apparitions from the dead were as con:-
nion as it is for men to die, we may reafonably
prefume that the difcourfes of dead and dying, of
thofe that are going, and thofe who come from
the dead, would have much the fame efFed: upon the
generality of men.
Bat if we fuppofe this a fingular cafe, (which
there is no reaibn to do) in that cafe the efFe6l
would probably be this ; a man that were itrongly
addicted to his lufts, and had no mind to leave them,
would be apt when the fright was over, to be
cafily perfuaded that all this was merely the work
of fancy and imagination -, and the rather, becaufe
fuch things did not happen to others as well as to
himfelf.
2. We have as great or greater reafon to be-
lieve the warnings or threatnings of G o d's word,
as the difcourfes of one that fhould come to us
from the dead. For the threatnings of God's
word againil fuch fins as natural light convinceth
men of, have the natural guilt and fears of men :
on their fide, the particular teflimony of eve- '
ry man's confcience, and the concurrent teflimo-
ny of mankind to the probability of the thing; j
and to give us full aflurance of the truth and
reality of them, we have a credible relation of
great and unqueftionable miracles wrought on pur-
pofe to (give teilimony to thofe perfons who de-
nounced thofe threatnings, that they came from
God. So that here is a very publick and au-
thentick teftimony given to the threatnings of Go d's
word, more fui table to the generality of man-
kind, and of greater authority than a private ap-
parition.
^he parable of the rich man, and Lazarus. 2231
parition, or a Tingle miracle; and if that will ^^^^v./i^Jj;
convince men, why Ihould we fuppofe that this
will?
3. The very fame reafon which makes men to
" rejed the counfels of God" in his word, would,
m all probability, hinder men from being coiivin-
ced by an apparition from the dead. It is not
generally for want of evidence, that men do not
yield a full and effedual affent to the truth of
God's word, I mean, that they do not believe
it fo as to obey it; but from the intered of fome
luft. The true caufe is not in mens underftand-
ings, and becaufe there is not reafon enough to
fatisfy them, that the fcriptures are the word of
God : but in the obftinacy of their wills, which
are enflaved to their lufts. And the difcafe be-
ing there, it is not to be cured by more evidence,
but by more confideration, and by the grace of
God, and better refolutions.
The man is addicted to fome vice or other,
and that makes him unwilling to entertain thofe
truths which would check and controul him in his
courfe. The light of God's word is offenfive to
him, and therefore he would fhut it out. This
account our blcffed Saviour gives of the en-
mity of the Jews againft him and his dodrine,
John iii. 19. " Light is come into the world, and
" men love darknefs rather than light, becaufe
*' their deeds are evil; for every one that doth
^' evil, hateth the light, neither cometh he to the
^* light, left his deeds Ihould be reproved." Upon the
fame account it is, that men refift the doctrine of
the holy fcriptures; not becaufe they have fuffici-
15 O 2 ent
2232 ^he parable of the rich man, and Lazarus.
SKRM- ent reafon to doubt of their divine authority -, but
p^^- ] becaufe they are unwilhng to be govern'd by
them, and to conform their lives to the laws and
precepts of that holy book : for the wills of
men have a great influence upon their underftand-
ings, to make afient eafy or difficult ; and as ma-
ny are apt to afient to what they have a mind
to, fo they are How to believe any thing which
crofieth their humours and inclinations ; fo that
tho' greater evidence were offer'd, it is likely it
would not prevail with them, becaufe the matter
does not flick there. Their wills are diftemper'd,
" men hate to be reformed, " and this makes
them " cad the laws of God behind their backs*,"
and if God himfelf fhould fpeak to them from
heaven, as he did to the people of Ifrael, yet
for all that, they might continue " a (lifF-
** necked and rebellious people." Tho' the evi-
dence were fuch as their underftandings could not
refift ; yet their wills might ftill hold out, and the
prefent condition of their minds might have no
Jafting influence upon their hearts and lives ; fuch a
violent convidlion might affed: them for the prefent,
but the fenfe of it might perhaps wear off by de-
grees, and then they would return to their former
hardnefs. Men by a long and obftinate condnu-
ance in fin, may bring themfelves to the temper
and difpofuion of devils 5 who though " they
" believe and tremble " at the thoughts of God
and his threatnings, yet they are Vv^icked flill;
for fb long as men retain a flrong affeflion for
their lufts, they will break through all convidtion,
p.nd what evidence foever be oifer'd to them, they
win
^he parable of the rich man^ and Lazarus. 2235
will find fome way or other to avoid it, and to SERM.
delude themfelves. The plain truth of the cafe is
this, (if men will honeftly fpeak their confciences^
they cannot deny it) they do not call for more
evidence, either bccaufe they want it, or are wil-
ling to be convinced by it ; but that they may
feem to have fome excufc for themfelves, for not
being convinced by that evidence which is afforded
to them.
4thly, experience does abundantly teftify, how
ineffedlual extraordinary ways are to convince and
reclaim men of depraved minds, and fuch as are
obftinately addided to their lufts. We find many
remarkable experiments of this in the hiftory of
the bible. What wonders were wrought in the
fight of Pharaoh and the Egyptians ! yet they
were harden'd under all thefe plagues. Balaam,
who " greedily followed the wages of unrighte-
^^ oufnefs," was not to be ftopt by the admoni-
tion of an angel. The Jews, after fo many mira-
cles which their eyes had feen, continued to be a
" flifF-necked and gain-laying people j" fo that it
is hard to fay which was more prodigious, the
wonders which God wrought for them, or their
rebellions againfh him ; and when " in the fulnefs
" of time," the S o N of G o D came, and did among
them '' the works which never man did," fuch^
as one would have thought might have brought
the worfl people in the world to repentance, thofe of
Tyre and Sidon, of Sodom and Gomorrah, yet they
repented not. Yea the very thing which the rich
man here in my text requefled of Abraham for
his brethren, was done among them ; Lazarus did
rife
223 4- 7he parable of the rich vian^ and Lazarus.
S E R M. rife from the dead, and teftified unto them, and
they were not perfuaded.
And which is yet more, our S av i o u r himfelf,
according to his own predi6lion while he was alive,
^' rofe again from the dead the third day, *'
and was vifibly taken up into heaven j and yet
how few among them did " beheve, and give
'' glory to God ?'* fo that we fee the very things
here fpoken of in the ttyx^ made good in a fa-
mous inftance-, they who *' believed' not Mofcs
*' and the prophets," which teftified of the M e s-
s I A s, were " not perfuaded when he rofe from
*' the dead.'*
And does not our own experience tell us, how
little efFed the extraordinary providences of God
have had upon thofe who were not reclaimed by
his word ? It is not long fince God fhewed
himfelf among us, by *^ terrible things in righ-
*' teoufnefs," and vifited us with three of his
foreft judgments, war, and peftilence, and fire %
and yet how does all manner of wickednefs and
impiety ftill reign and rage among us ; it is a very
fad confideration to fee how litde thofe who have
outlived the plagues, have^been reformed by them ;
*' we have not return'd to the Lord, nor fought
« him for all this."
I may appeal to the experience of particular per-
fons. How frequently do we fee men, after great
afflidlions, and tedious fufferings, and dangerous
fickneffes, return to their former evil courfes ! and
tho* they have been upon the brink of eternity,
and " the terrors of death have compafs'd them
i^ about, and the pains of hell have aimoft taken
'^ hold
T& parable of the rich man^ and Lazarus, 2235
" hold ofthem," tho' they have had as lively and SERM
ienfible convidions of another world, as if they ^^^J^ljff
had fpoken with thofe that had come from thence,
or even been there themfelves j yet they have
taken no warning, but upon their deliverance
and recovery, have been as mad, as furious fin-
ners as they were before; fo that it ought to be
no fuch wonder to us, which xkiz text tells us , that
«« if men hear not Mofes and the prophets, nei-
<^ ther will they be perfuaded, though one role
" from the dead." Efpecially, if we confider in
the
5th and lad place, that an effedual perfjafion
(that is, fuch a belief as produceth repentance and
a good life) is the gift of God, and depends up-
on the operation and concurrence of his grace,
which is not to be expeded in an extraordinary
way, v^here men have obftinately rejedled the or-
dinary means appointed by God for that end.
To be effe6lually perfuaded to change our lives,
and become new men, is a work not to be done
without the aOlflance of God's grace, and there is
litdc reafon to exped that God will afford his
grace to thofe who reje6b and defpife the coun-
fels of his word. The dodrine of falvation con-
tain'd in the holy fcriptures, and the promifes
and threatnings of God's word, are the ordinary
means which God hath appointed for the con-
verfion of men, and to bring them to repentance;
and if we fincerely ufe thefe means, we may con-
fidently expedt the concurrence of God's grace to
make them effedual ; but if we negle6t and refifl
thefe means, in confidence that God Ihould at-
tempt
2236 The parable of the rich man^ and Lazaruu
SERM. tempt our re overy by fome extraordinary ways,
though he fho'uld gratify our prefumptuous and un-
rcaibnable curiofity, lb far as to fend " one from
*' the dead to tellify unto us:" yet we have n-o
reafon to expedl the affiflance of his grace, to make
fuch a convidtion effedual to our repentance, when
we have fo long defpifed his word, and refilled
his S p I R I T, which are " the power of God unto
*^ falvation.'*
Without his grace and aflidance, the mod pro-
bable means will prove ineffectual to alter and
change our corrupt natures , " by grace we are fa-
" ved, and that not ofourfelves, it is the gift of
" God." This grace is revealed to us in the
gofpel j and the alTiftances of it are conveyed to us by
the gofpel ; and it is great preemption to promife to
ourfelves the afiiftance of G o d's grace in any
other way than he hath been pleafed to promife
it to us.
And thus I have fhevvn you, as briefly and plain-
ly as I could, how unlikely it is, that thofe who
obftinately rejeft a clear and publick revelation
of God, fhould be efFedually convinced and
brought to repentance by any apparitions from the
dead.
I fhall only make two or three inferences from
this difcourfe which I have made, and fo conclude.
I ft, fince the fcriptures are the publick and ftand-
jno- revelation of God's will to men, and the
ordinary means of falvation, we may hence con-
' elude, that people ought to have them in fuch a
language as they can underfland. This our S a-
V I 0 u R plainly fuppofeth in the difcourfe which
he
^he parable of the rich man^ and Lazarus, 223
7
])e reprefents between Abraham and iHie rich man ; ^^^^,,^j
defiring that Lazarus might be fent From the dead .^^.^.-.^
*' to his brethren, to teftify unto them i" to which
requeft Abraham would not have- given this anfwer
and advice, " they have Mofes and the prophets,
'' Jet them hear them," had he fuppofed that the
fcriptures then were or for the future ought to
be Jockt up from the people in an unknown
tongue ; for the rich man might very well have
replied, " nay, father Abraham," but they are
not permitted to have '^ Mofes arid the prophets**
in fuch a language as they can underftand ; and
therefore there is more need why " one ihould be ^
*' fent from the dead to teilify unto them."
Nor would Abraham have faid again, ^^ if they
" hear not Mofes and the prophets, neither will
" they be perfuaded." For how fhould men hear
what they cannot underftand, fo as to be perfuaded
by it?
It is evident then, that our S av 1 0 u r, accord-
ing to the reafoning of this parable, takes it for
granted, that the holy fcriptures are the flanding
and ordinary means of bringing men to faith and
repentance, and that the people are to have the free
ufe of them. But fince our Saviour's time,
the church of Rome hath found a mighty incon-
venience in this, and therefore hath taken the fcrip-
tures out of the hands of the people. They will
not now let them '' have Mofes and the prophets,"
the gofpiel of our bleffed Saviour, and the writings
of his apoftles, becaufe they are really afraid they
fliould " hear them," and by hearing of them, be con-
vinced and perfuaded of the errors and corruptions
Vol. VIL 15 P of
2238 The parable of the rich man^ and Lazarus,
S E R M. of their church -, but inftcad of the fcripturcs of the
'"^^■^^^old and new tcftament, they have put into their
hands a legend of famous apparitions of " men
" from the dead, teftifying unto them" concerning
purgatory and tranfubftantiation, and the worfhip of
the bleffcd virgin and the faints, and the great be-
nefit and refrediment which fouls in purgatory have
by the indulgences of the pope, and the prayers of
the living put up to faints and angels on their be-
half ; fo that in the church of Rome, quite con-
trary to our S Av I o u r's method, men arc per-
fuaded of their religion, of their new articles of
faith, and ways of worfhip, not by Mofes and the
prophets, not by the do(5lrine of the holy fcriptures
(for they every where teftify againft them) but by
abfurd romances, and ill-contriv'd fid ions of appa-
ritions from the dead. I will difmifs this matter
with this one obfervation, that however interefted
and confident men may kt a bold face upon any
thino-, yet it cannot to confiderate men but feem a
very hard cafe, that there fhould be no falvation to
be had out of the church of Rome ; and yet the or-
dinary, and (in our Saviour's judgment^ the mofl
effectual means of falvation are not to be had in it.
But I pafs from this, to that which does more
immediately concern our pradlice.
2dly, let us hear and obey that publick revela-
tion of G o D 's will, which in fo much mercy to
mankind, he hath been pleafed to afford us. This
is an inedimable privilege and advantage which the
world in many ages was deilitute of, having no
other guide to condu6l them to eternal happinefs
but the light of nature, and fome particular revela-
tions.
The parable of the rich ?nan, and Lazarus. 2239
tlons, which now and then God was pleafcd to SERM.
make of his will to men: but now God hath fet^^''^'^'^^^^
up a great and ftanding light in the world, the doc-
trines of the holy fcriptures ; and by the gofpel of
his blefifed Son, hath '* given the knowledge of
«' fcilvation to all men, for the remiffion of their
" fms, through the tender mercies of God, where-
*' by the day-fpring from on high hath vifited us,
«' to give light to them that fit in darknefs, and
*' in the fiiadow of death, and to guide our feet
" into the way of peace," to convince us of the
error of our ways, and to diredl us in our dutv.
" We, upon whom the ends of the world are
*' come," do enjoy all the advantages of divine re-
velation which the world ever had, and as great as
the world ever Ihall have. " GorT in thefe laft
" days hath fpoken unto us by his Son," and if
we will not hear him, God will employ no other
extraordinary prophet and mclTenger to us. '' If
*' the wrath of G o d fo clearly revealed from hea-
" ven by the gofpel of our blefTcd Saviour,
*' againft all ungodlinefs and unrightcoufnefs of
'' men 5 " if the terror of the great day, and the
fear of eternal torment ; if the dreadful fufierings of
the Son of God for our fins, and the merciful
offers of pardon and reconciliation in his blood,
and the glorious hopes of eternal life and happi-
nefs will not prevail with us to leave our fins, and
to amend our lives, v/c have no reafon to expect
that God lliould ufe any farther means to reclaim
us •, that he fhould ever make any more attempts for
our recovery. And therefore,
15 P 2 ^dly.
2240 T& parable of the rich man^ and Lazarus..
S E R \f. oclly and Jaftly, thofe who are not brought to
cxx VI I r
repentance, and effcdualiy perfuaded by this clear
and publick reveJation which God hath made of
his will to men in the holy Icriptures, have reafon
to look upon their cafe as dt-Jpcrate.
Methinks it fliould not be a defirable thing to
any of us to be convinced by an apparition, the
thing is fo dreadful and full of terror ; befides, that
it argues men to be ftrangely hardened in a bad
courfe, and obilinately bent upon their evil ways,
when nothing will affright them from their fins,
but what will almofl: put them out of their wits ;
when nothing will keep them from running into hell,
but a fearful and ghaftly mefTenger from thence.
What a terrible fight would it be to any of us, to'
meet one of our companions, whom we had lately
known in this world, frefh come out of thofe flames,
with the fmell of fire and brimdone upon him !
what imagination can paint to it k\^ the dread and
horror of fuch a fpedtacle ! the rich man here in
the parable, when he was in hell, is reprefented as
fenfible of the inconvenience of this, and therefore
he did not defire to be fent himfelf to his brethren,
but defned that Lazarus might go and teftify unto
them : he was apprehenfive how frightful a fight
he himfelf muft needs have been to them, and
therefore he defires that they might have a gentle
warning by one, who from out of Abraham's bo-
fom had {ttn. the miferies of the damned, but en-
joyed the ftate of the bleffed.
But \tt not us tempt G o d by any fuch un reafon-
able demand, who fpeaks to us every day by the
plain declarations of his vv'ord, and hath of late
' years
The parable of the rich man, and Lazarus. 2241
years call'd fo loudly upon us by the voice of his SERM.
providence to repent and turn to him ; by fo many ^^^^^
miracles of mercy and deliverance, as God hardly
ever wrought for any prince and people, and by
fuch terrible vollies of judgments, and full viols of
wrath, as have feldom been poured out upon any
nation. God fpeaks to you by his miniflers, men
like your felves (God knows, poor frail and finful
men) but we are fure, that when we call you to
repentance, we deliver to you the will and plcafure,
the counfels and commands of the great God,
which ("whatever account may be made of us) do
certainly challenge your molt awful attention and
regard. And v/e are fenfible that we are call'd to
a very difficult and unpleafant work, to contend
with the lulls and vices of men, to drive againfl:
the (Irong and impetuous ftreams of a wicked and
perverfe generation ; and nothing in the world could
move us to this unwelcome and grievous importu-
laty, but a great and jud kn^t of our own duty,
and your danger. And if we will not take thefe
warnings, why (hould we exped that God fliould
vouchlafe to fend an exprefs meffenger to us from
the other world, to certify us how all things arc
there, and that not fo much to help the weaknefs
of our faith, as to humour the perverfenefs of our
infidelity ? and why fhoiild we imagine that this
courfe would prove more effeclual ? " hi us not
" deceive our felves," the fame lulls which now
detain men fo flrongly in impenitency and unbe-
lief, would in all probability hurry them on to hell,
tho' an angel from heaven Ihould meet them in
their way, to give a flop to them. This indeed
might
2242 ^he parable of the rich nian^ and Lazarus,
SERM. mieht ftartle us; but nothine; is like to fave us,
^ if the word of G o d and his grace do not.
But arc we in earned, and would we " be perfuaded
«« if one fhould rife from the dead ? " God hath
condefcended thus far to us, there is " one rilen
*' from the dead to teftify unto us,'' Jesus the
Son of God, who " died for our fins, and rofe
** again for our juftification,'* and is afcended into
heaven, and fet down at the right hand of God,
to afiurc us of a blefled refurrection, and a glori-
'ous immortality. And if this will not fatisfy us,
God will gratify our curiofity no farther. If we
*' will not believe him, whom God hath fent,"
and to convince us that he hath fent him, hath
*' raifed him up from the dead, we fhall die in our
*' fins," and perilh in our impcnitency. God hath
in great mercy to mankind done that which is
abundandy fufficient to convince thofe who are of
a teachable temper and difpofition ; but in great
wifdom and juftice he hath not thought fit to pro-
vide any remedy for the wilful obflinacy and in-
tradlable perverfenefs of men.
Now God, who hath the hearts of all men in
his hands, perfuades us all, " to break off our fins
*' by repentance, and to give glory to God," be-
fore death and darkncfs come, and the day of our
final vifitation overtake us, when we may perhaps
be furprized by a fudden fi:rokc, or feized upon by a
violent difeafe, and may have no fenfe and ap-
prehenfion of our approaching danger ; or if we
have, '^ may find no place for repentance, tho*
"^ we fcek it with tears;" which God grant
may never happen to be the cafe of any of us,
for
7he children of this ivorld, &c. 224^^
for his mercy's fake in Christ Jesus, to
whom with the Father, &c.
SERMON CXXIX.
The children of this world wifer than
the children of light.
LUKE xvi. 8.
For the children of this world are in their generation
wifer than the children of light.
T
HESE words are in the parable of thesERM,
rich man's Iteward, who being called upon CXXix,
to give up his accounts, in order to his Preached
being difcharge^ from his office, caft about with ^^ '^^^^'^~
himfelf, what courfc he had beft to take, to pro- m^^"^
vide for his fubfiftence, when he Ihould be turned
out of his employment. At laft he refolves upon
this-, that he will go to his Lord's debtors,
and take a favourable account of them ; and in-
Head of " a hundred meafures of oil, write down
•' fifty," and inftead of '' a hundred meafures of
*' wheat, write down fourfcore ;" that by this means
he might oblige them to be kind to him in his
neceffity. The lord hearing of this, commends
the unjufl: fteward, " becaufe he had done wiicly v'*
that is, he took notice of his difhoncfly; but
praifed his fhrewdnefs and fagacity, as having done
prudently for himfelf, though he did not deaj juilly
with
22 44 TX^ children of this world
SER^- with him; and this is ufual among mm.
^^^^^.^.^^^ When we fee a man ingenioiidy bad, to com-
mend his wir, and to L\y it is great pity he doth-
not ufe it better, and apply it to good purpofes.
Upon the vvhole, our Saviour makes this obfer-
vation ; " that the children of this world are in
" their generation wifer than the children of
** h'ghti" as if he had faid, thus did the worldly
wife man, thus provident was he for his future
fecuricy and fubfiftence. He no fooncr underftands
that he is to be turned out of his office, but he
confiders what provifion to make for himfelf againfl
that time. And is it not pity, that good men do
not apply this wifdom to better and greater pur-
pofes ? for is not every man fuch a fteward, intruflcd
by G o D with the bleffings of this hfe, and many
• opportunities of doing good ? for all which, fince
he mufl fhortly give an account, he ought in all
reafon fo to ufe them, as thereby to provide for the
happinefs of another hfe, againft this temporal life
have an end.
And this is all the parallel intended in this pa-
rable, as we may fee by our Sav i o u r's applica-
tion of it. For parables are not to be ftretched
to an exaft parallel in all the parts and circumftances
of them ; but only to be applied to the particular
point and purpofc intended. A parable, and the
moral accommodation of it, being (as one well ob-
fervesj not like two plains, which touch one another
in every part ; but like a globe upon a plain, which
only toucheth in one point. Tlius our Sav i o u R
feparates the wifdom of this fteward from his in-
juftice, and propofeth that to our imitation ; " the
children
wifer than the children of light, 2245
*' children of this world are in their generation wifer ^5 E R M.
*' than the children of Jight." *JX',^
The words are a comparifon ; in which we have
ifl:, the perfons compared, " tho. chiUren of this
*' world," and the " children of light," It is a
very ufjal phrafe among the Hebrews, when they
would exprefs any thing to partake of fuch a na-
ture or quality, to call it the fon or child of fuch a
thing. Thus good men are call'd " the children of
«' God," and bad men *' the children of the
'« devil;'* thofe who mind earthly things, and
make the things of this world their greatell aim and
defign, are called " the children of this world ;'*'
and thofe who are better enlightned with the know-
ledge of their own immortality, and the belief of a
future (late after this life, are cali'd '' the children
<' of light."
2dly, here is the thing, wherein they are compa-
red, and that is, as to their wifdom and pru-
dence.
3dly, the obje6l of this prudence, which is not
the fame in both*, as if the fenfe were, " thechil-
*' dren of this world are wifer than the children of
*' light," as to the things of this world ; but here
^re two feveral objedls intended, about which the
prudence of thefe two forts of perfons is refpedlively
cxercifed ; the concernments of this world and the
other. And our Saviour's meaning is, that
" the children of this world are wifer in their gene-
*' ration •," that is, " in their way, viz. as to the
interefts and concernments of this world, '' than the
" children of light are in theirs," viz. as to the
interefts and concernments of the other world.
Vol. Vil. 1 5 0. 4thly,
8.
2246 7 he children of this world
-X^i y' 4tH^y» here is a decifion of the matter, and which
of them it is that excels in point of prudence, in
their way j and our Sav i o u r gives it to the
*' children of this world -, they are wifer in their ge-
" ncration, than the children of light."
Now this propofition is not to be taken in the
utmoft (tridnefs and rigor •, as if it were univerfally
true, and without any exception ; as if no man had
ever been fo wife and provident for his foul, and
the concernments of another world, as worldly
men are for the interefts and concernments of this
life. For there are fome that are fools at large,
and imprudent in their whole conduct and manage-
ment, both as to their affairs of this world, and the
other; who are in too flridl a fenfe, " the children
■'' of this world/ They mind nothing but this
world, and yet are groily imprudent, even in their
profecution of their temporal interefts : they neg-
led and forego all other worldly advantages, for
the lake of a little fenfual pleafure ; and then they
]ofe and deftroy that too, by an over-hot and
eager purfuit of it, and turn it at laft into gali
and wormwood. And there are others, (as St.
Paul for inftance; who, I doubt not, have been as
prudent and zealous, and induftrious for the pro^
moting of religion, and the falvation of them-
felves and others, as any man can be about the affairs
of this prefent life ; and I hope there are fome fuch
in every age, but God knows they are very few,
and their wifdom and indudry is feldom fo equal,
and conftant, and uniformj as that of *.' the men of
^^ this world."
So
isjifer than the children of light, 2247
So that we are to underfland this faying of our SE R M
Sav I o u R^s with the fame allowance as we generally , ^ '
do all moral and proverbial fpeechez, that they are
true for the mod part, and the inftances and excep-
tions to the contrary are very rare. It is feldom
^^tv\^ that good men are {o wife for the concernments
of their fouls, and of religion, as many worldly men
are for their worldly interefl:.
In fpeaking to this propofition, I ihalJ do thefe
three things.
Firft, confirm and illuftrate the truth of it, by
confidering the feveral parts and properties of wif-
dom.
Secondly, give fome probable account of this,
by confidering what advantages " the children of
" this world have above the children of light."
Thirdly, I fliall draw fome inferences from the
whole, by way of application.
Firilj 1 fhall endeavour to confirm and illuftrate
the truth of this, by confidering the feveral parts
and properties of wifdom. Now this is wifdom,
to mind and regard our chief endj and by all
means to promote it 5 and this regard to our chief
end doth exprefs it felf chiefly in thefe particu„
lars 5 in our being firmly fixed and refolvcd upon
if, in choofing the fitted means for the compaffino-
and accomplilhing of it ; in a diligent ufe of thofe
means ; in an invincible conftancy and perfeverance
in the profecution of it ; and in making all thincrs
to fubmit and to ftoop to it. Thefe are the prin-
cipal parts and properties of wifdom ; and I fhall
fhew, that in all thefe " the children of this world'*
do ufually excel '^ the children of licrht/*
J 5 0^2 ift^ they
2248 The children of this world
SERM. iH", they are ufually more firmly fixed and
CXXIX. rg^Qi^ej ^^poPj |-}^eir end. Whatever they fet up
for their end, riches, or honours, or pleafures, they
are fixed upon it, and fleady in the profecution
of it. If they fet up for riches or honour, they
neglecl and delpife pleafure, if it crofs either of
thofe ends. And this fixed refolution of the end
is the <yreat fpring of aclion, and that which in-
fpires men with vigour and dihgence in the ufe
of means ; and the more refolved men are upoa
the end, the more active and induftrious they will
be in the ufe of means •, for the end governs the
means, and gives law and meafure to our activity
and induftry in the ufe of them, and fweetens and
allays the trouble and difficulty of them.
So that where the end is once firmly fixed and
lefolved upon, there will not be wanting fervour of
profecution ; but if we be wavering and unfleady as
to our end, this will ' weaken our hands, and
quench the heat of our endeavours, and abate ths
heat of our endeavours, and abate the eagernefs of
our purfuit, and according to the degree of it,
will derive a debility and inconftancy into all our
motions. " The double-minded man (as St. James
•' fays) is unliable in all his ways." Now '' the
*« children of this world" are commonly more fixed
and refolved upon their end, than " the children
" of light." 'Tis rare to fee the whole life and
adlions of a good man, fo conftantly and uniformly
confpiring to the furtherance of his great end, fo
diredly tending to the falvation of his foul, and
the increafe of his glory and happinefs in another
world 5 as th^ adlions of a worldly man, and the
whole
unfer than the children of light. 2249
whole courfe of his hfe do to the advancincr or^;^.j^ f'
1 • 1 11 • n v.JvAl A.
his worldly interelts. The covetous or ambitious
men feldom do any thing to the bed of their
knowledge, that is impertinent to their end,
much lefs contrary to it ; through every thing that
they do one may plainly fee the end they aim
at, and that they are always true to it : whereas
the bed men do many things, which are plainly
crofs and contrary to their end, and a great many
more, which have no relation to it -, and whea
they mind it, it is rather by fits and darts, than in
any even courfe and tenour of actions. ,
And oF this we have a famous indance in that-^
worldly and fecular church, which now for feveral
hundred of years hath more deadily purfu'd the
end of fecular greatnefs and dominion, than any
other church hath done to the ends of true religion,
the glory of G o d, and the falvation of the fouls
of men, fo tliat there is hardly any dodlrine or
pradice peculiar to that church, and differing from
our common chridianity, but it hath a dired and
vifible tendency to the promoting of fome worldly
intered or other. For indance, why do they deny
the people the holy fcriptures and the fervice of
God in a language which they can underdand?
but that by keeping them in ignorance, they may
have them in more perfect (layery and fubjtdlion
to them? why do they forbid their prieds to
marry ? but that they may have no intered didindt
from chat of their church, and leave all to it when
they die ? to what end is auricular confefTion ? but
to keep people in awe, by the knowledge of their
fecrets ? why mud the laity only receive the facra-
ment
2250 'The thildren of this world
SERM. mcnt m one kind, but to draw a greater reve"
rence to the pricll, whofe privilege it fhall be to
receive in both? and why is the intention of the
prieft neceflfary to the efficacy of t\\t facraments ?
but to perfuade the people, that notwithftanding
the gracious intention of God toward mankind^
they cannot be faved without the good-wil) of the
prieft ? the dodlrines of purgatory and indulgences
are a plain device to make their markets of the
fins and fouls of men. I might inftance in a hun-
dred things more in that church, which are of
the fame tendency. This St, John foretold fhould
be the charadler of the fpirit of antichrift, that it
fhould be a worldly fpirit, and the dodlrines of
it fhould ferve a fecular intereft and defign, i John
iv, 5. *' They are of the world, and they fpeak
*' from the world, and the world hears them/*
What church is there in the world, fo true through-
out to the intereft of religion, as this worldly
church hath been to its own fecular power and
Vgreatnefs ?
2dly, " the children of this world " are wifer
in the choice of means in order to their end ; and
this is a great part of wifdom. For fome means
will bring about an end with lefs pains and diffi-
culty, and expence of time than others. And the
men of the world are very ingenious in difcerning
the fitnefs and force of means to their feveral
ends. To what a certainty have men reduced all
the ways and arts of gain, and growing rich, and
of rifing to honour and preferment .? what long
trains will men lay to bring about their defired
end? what fubtile methods have men devifed, to
infinuate
U'lfer than the children of light, 2251
infinuate themfelves into court; and when they are SER^f.
there, to plant themfelves in the eye of their prince,
and in the fun-fhine of his favour ? and then they
have as many ways of worming others out, as of
fere wing themfelves in.
But in the concernments of our fouls, and the
affairs of another world, how dull and injudicious
are we ? and how aukwardly and untowardly do
we apply means to ends, as if men were " only
*' wife to do evil, but to do good had no under-
" flanding," as the prophet complains? by what
incongruous and irregular means do many (who
would feem to be, and fometimes perhaps are, very-
zealous in religion) endeavour (as they think) to
promote God's glory, by pious frauds and coun-
terfeit miracles, and telhng officious lies for God ?
what a compafs do many men fetch to go to
heaven, by innumerable devices of will-worfhip,
by voluntary fevcrities, neither pleafing to God,
nor profitable to men ? by tedious pilgrimages and
fenfelefs ceremonies, and innumerable litde external
obfervances of no virtue or efficacy in religion ?
and by wandring through a wildernefs of opinions,
and the bufhes and brakes of unprofitable queftions,
and controverfies ? whereas the way to heaven lies
plain and ftraight before us, confifting in fimplicity.
of belief, and in holinefs and innocency of life.
Not but that there are great differences in the
church of Rome, between the fecular priefts and
the regular ; between the janfenifls and the jefuits :
but they ftill unite in a common intereft, and are
fubjedl to antichrift their common head. They do
not feparate from one another, and excommuni-
cate
i»2 q2 "The children of this world
SERM.oate one another, and declare ao-ainft one anotherj
y-^^J^ that they are not of the true church. " Satan ne-
*' ver calls out Satan •," and though he loves di-
vifions among chriftians, yet he always takes care,
that " his own kingdom be not divided againft
** it felf," fo as to endanger the ruin of it. And
whenever they have any hopeful defign for the ex-
tirpation of proteflants, they can lay afide their en-
mities, and be reconciled in fuch a defign. Then
the pope and the kings of the earth " take coun-
*' fcl together," and like Herod and Pilate, when
Christ was to be crucified, can be made friends
at a day's warning. Whereas the divifions of the
true church are pernicious to it, and, as we fee at
this day among ourfelves, our fenfelefs differences
and wild heats on both fides, do contribute to
the fetting up of popery, and the ruin of the re-
formed religion ; and yet no perfuafion, no experi-
ence can make us wifer.
3d]y, *' the children of this world " are com-
monly more diligent in the ufe of means for the
obtaining of their end ; they will fweat and toil,
and take any pains, '* rife up early and lie down
*' late, and eat the bread of carefulnefs ;" their
thoughts are continually running upon their bufi-
nefs, and they catch at every opportunity of pro-
moting it *, they will pinch nature and harafs it ;
and rob themfelves of their reft, and all the com-
fort of their lives to raife their fortune and eftate.
What drudges were Casfar and Alexander in the
way of fame and ambition? how did they tire
themfelves and others with long and tedious marches?
to what inconveniences and dangers did they ex-
pofe
, .. CXXIX.
' m)ifer than the children of light, 2253
pofe themfdves and thoufands more ? what havock S E R M
and deftrudlion did they make in the world, that
they might gain to themfelves the empty tide of
conquerors of it ? when the men of the world en-
gage in any defign, how intent are they upon itj
and with what vigour do they profecute it ? they
do not counterfeit a dihgence, and feem to be
more ferious and induftrious than in truth they
are ; they are rather hypocrites the other way, and
would conceal their covetoufnefs and ambition, and
not feem to afpire after riches and honours fo much
as indeed they do.
But in the purfuit of better things, how cold and
remils are we ? with what a carelefs indifference
do moft men mind their fouls ? how negligent
and formal, and many times hypocritical are they
in the fervice of God, and the exercife of reli-
gion ? with what a pitiful courage, and with what
faint fpirits do they refill fin, and encounter the
temptations of it? and how often, and how ealily
are they foiled and baffled by therri.
4th]y, the men of the world are more invin-
cibly confiant and perdnacibus in the purfuit of
earthly things ; they are not to be bribed or taken
off by favour or fair words ; not to be daunted
by difficulties, or dafht out of countenance by the
frowns and reproaches of men. Ofter an ambi-
tious man any thing fhort of his end and aim, to
take him off from the profecution of it ; he fcorns the
motion, and thinks you go about to fool him out of
his intereft. Bait a covetous man with temptanons
of pleafure, to get his money from him; how gene-
roufly will this mean-fpirited man trample upoa
Vol. VI L 15 R plealure.
2254 ^'^^ children of this world
s K R M plcafure, when it would tempt him from his defign
^^^^^"^ of being rich?
Difficulties do not daunt them, but whet their
courage, and quicken their endeavours, and fet a
keener edge upon their fpirits. Give an ambitious
man almoft a demonflration of the impoffibility
of his attempts ; conlra audentior ihit^ he will go on
fo much the more boldly and refolutely. In the
ways of religion men are apt to be difcouraged
and put out of countenance, by contempt and
reproach; but a covetous man is not to bejeer'd
and flurtcd out of his money and eflate ; he can
be content to be rich, and give leave to thofe that
are not fo, to laugh at him.
Populus mihi fibilat^ at mihi plaudo.
The rich worldling can hug himfelf and his
bags, when the world hifleth at him ; he can bear
«* to be hated, and perfecuted, and have all man-
«* ner of evil fpoke againfl him for money fake :"
and in the purfuits of thefe defigns, men will,
with great refolution, encounter enmity and op-
pofition, and endure great fufferings and perfecu-
tion. How many have been martyrs to their lulls,
and have facrificed their eafe and health, and even
their lives, in the profecution of their ambitious, and
covetous, and voluptuous defigns ?
But, on the other hand, how eafily are men
checked and diverted from a good courfe, by the
temptations and advantages of this world; how
many are cold in their zeal for religion, by the
favour and friendfhip of this world ? and as their
goods and eltates have grown gr^er, their devo-
tion
mclfer than the children of light. ^255
tion hath grown Ms. How apt are they to be ter- S E R M.
rifled at the apprehenfion oF danger and fufferings ;
and, by their fearful imaginations, to make them
greater than they are, and with the people of
Ifrael to be difhearten'd from all farther attempts
of entering '' into the land of promife/' becaufe
it is *' full of giants and the fons of Anak ? '*
How eafily was Peter -frighted into the denial
of his mailer ? and when our S avio u r was ap-
prehended, how did his difciples forfake him, and
fly from him ? and tho' they were conftant after-
wards to the death, yet it was a great while before
they were perfedly armed and fteeled againft the
fear of fuffering,
5thly, the men of the world will make all things
ftoop and fubmit to that which is their great end
and defign ; their end rules them and governs them,
and gives laws to all their afiions ; they will make
an advantage of every thing, and if it will not fervc
their end one way or other, they will have no-
thing to do with it. If an ambitious man feek
wealth, it is but in order to his defign to purchafe
friends, and flrengthen his intereft, and to make his
rifing the eafier ; he will lay his whole eftate at
the ftake, rather than mifs of his end. The covetous
man will quit his pleafure, when it lies crofs to.
his intereft, if he have any cxpenfive luft and
chargeable vice, he will turn it off, or exchange
it for fome more frugal and profitable ^m.
But in the affairs of religion, and the concern-
ments of our fouls, how frequently do men a6b
without a due regard and confideration of their
great end? and inftead of making other things
15 R 2 fubmit
2256 The children of this world
S E R M. fubmit to it, they often bow and bend it to their infc-
CXXIX. j.j(^f. interefh They make heaven Hoop to earth, and
rehgion to fervt a worldly defign ; and the glory
of God to give way to gain, and the great con-
cernments of their fouls, and their eternal Hilvation,
to their temporal profit and advantage. The
men of the world are generally true to their great
end, and pay it that refped which is due to it,
and will fufier nothing to take place of it in
their efteem and aftedlion ; and if men were as
v/ife for their fouls and for another world, they
would bring all things to their great end, and
make all the concernments of this temporal life
to yield and give way to the great concern-
ments of their eternal happinefs. I proceed in
the
Second place to give fome account of this, whence
it comes to pafs, that " the children of this world
*' are wifer in their generation than the children
*' of light." And this I fhall do by confider-
ing what advantages " the children of this world'*
have, as to the affairs of this world, above what
good men have, as to the concernments of ano-
ther world, I ihall in (lance in four or ^vt of the
chief.
ill, the things of this world are prefent and
I'enfible, and becaufe of their nearnefs to us, are
apt to ftrike powerfully upon our fenfes, and to
affect mightily to excite our defires after them,
and to work flrongly upon our hopes and fears :
but the things of another world being remote
from usr^re leflened by tiielr diftance, and con-
feouently are not apt to work fo powerfully upon.
our
ivifer than the children of light.
our minds. They are invifible to us, and only diC
cerned by faith, which is a more obfcure and lefs
certain perception of things, than we haveofthofe
cbjeds which are prefented to our bodily eyes.
" The things which God hath prepared for
*' them that love him," the g!ory and happr
nefs of the next world, are " things which eye
*' hath not ^ctn^ nor ear heard " '' The children
'' of light" do not lee God, as " the children
*' of this world" fee mammon.
2dly, the fenfual delights and enjoyments of this
world, are better fuited and more agreeable to the
corrupt and degenerate nature of men, than fpiri-
tual and heavenly things are to thofe that are
regenerate. In this lapfed and degenerate Hate
of mankind, appetite and fenfe are apt to prevail
above reafon ; and therefore thofe things which
are moft delightful to fenfe, we favour and mind,
and love to bufy ourfelves about them, becaufe
they are moil fuitable to the animal life, which
is the governing principle of corrupt nature.
And the reafon of this is plain, becaufe that
principle in worldly and fenfual men, which pur-
fues earthly things, is in thofe who are un regenerate
entire and undivided, and confequently the affec-
tions and inclinations of the whole man do all
tend one v/ay, and run out towards thofe things in
a full and undivided ftream ; whereas good men
are but regenerate in part, and tho' they have a
principle of fpiritual life in them, y^t their affec-
tions are divided, and there is a great flruggling and
Gonflid between flefh and fpirit, and it is a great while
before the fpiritual principle doth clearly prevail,
and
2258 ^Ije children of this world
S E R M. and get a perfect vidory over our fenfual appetites
CXXJ^X. ^^^ inclinations. Mens affedions to the world are
entire and unbroken, and therefore they purfue thcfe
things with all their might : but the belt men are
but good in part ; and that heavenly principle
which is in them, is very much hindred in its ope-
rations by a contrary principle, our earthly and
fenfual inclinations, which are hardly ever perfectly
fubdu'd and brought under in this world.
3dly, the wordly man's faith and hope, and
fear of prefent and fenfible things, is commonly
llronger than a good man's faith, and hope, and
fear of things future and eternal. Now faith, and
hope, and fear, are the great principles which go-
vern and bear fway in the adions and lives of men.
If a man be once firmly perfuaded of the reality
of a thing, and that it is good for him, and pot
felTed with good hopes of obtaining it, and great
fears and apprehenfions of the dangers of mifTing it,
this man may almoft be put upon any thing. The
merchant trafficks, and the husbandman plows and
fows in faith and hope, bccaufe he is convinced
that bread is neceffary to the fupport of life, and
hopes that God will fo blefs his labours, that he
fhall reap the fruit of them, and plainly fees, that
if he do not take this pains, he muft ftarve. But
how few are there that believe, and hope, and fear
concerning the things of another world, as " the
«' children of this world" do concerning the things
of this world ? if any man ask me, how I know
thi^ ? I appeal to experience ; it is plain and vifible
in the lives and adions and endeavours of men.
fiood men are feldom fo effedually and throughly
perfuaded
wifer then the children of light. 225:9
perfuaded of the principles of religion, and the truth S E R M.
of the fayings contained in the holy fcriptures, as ^^^'^•
the men of the world are of their own fayings and
proverbs. Men do not believe that " honefty is the
*' befl policy," or as Solomon exprefleth it, that
*^ he that walketh uprightly, walketh furely ; " as
the men of the world believe their own maxims,
that " a man may be too honell: to live ; " that
" plain-dealing is a jewel, but he that wears it
*' fliall die a beggar." Few mens hopes cf heavea
are fo powerful and vigorous, and have fo fenfjble
an effed upon their Jives, as the worldly man*s
hopes of gain and advantage. Men are not ^o
afraid to fwcar, as they are to fpeak treafon ; they
are not fo' firmly perfuaded of the danger of fm to
their fouls and bodies in another world, as of the
danger to which fome crimes againft the laws of
men do expofe their temporal lives and fafety i
therefore they will many times venture to offend
God, rather than incur the penalty of human laws.
4thly, the men of the world have but one defign,
and are wholly intent upon it, and this is a great
advantage. He that hath but one thing to mind,
may eafily be skill'd and excel in it. When a man
makes one thing his whole bufinefs, no wonder if
he be very knowing and wife in that. Now the
men of the world mmd worldly things, and have
no care and concernment for any thing elfe. Ic is a
fay.ng, I think, of Thomas Aquinas, cave ab illo qui
nnicum legit librum : '^ he is a d.a-gerous man that
*' reads but one book j " he that gives his mind but
to one thing, mult needs be too hard for any man at
that, Application to one thing, efpecially m mat-
ters
CXXIX
2260 ^he childre)2 of this world,
SE R M. ters of pradticc, gains a man perfed experience in
it, and experience furnifheth him with obfervations
about it, and tiiefe malcc him wife and prudent ia
that thing.
But good men, tho' they have a great afFedion
for heaven and heavenly things, yet tne bufinefs
and necefficles of this hfe, do very much divert and
take them off from i\iQ. care of better things \ they
are divided between the concernments of this life and
the other ; and tho' there be but *' one thing ne-
" cefTary" in comparifon, yet the conveniencies of
this hfe are to be regarded ; and tho' our fouls be
our main care, yet fome confideration mud be
had of our bodies, that they may be fit for the
fervice of our fouls ; fome provifion muff be made
for their prefent fupport, fo long as wc continue
in thefe earthly tabernacles ; and this will neceffarily
engage us in the world, fo that we cannot always
and wholly apply our felves to heavenly things, and
mind them as the men of the world do the things
of this world.
5thly, and laffly, the men of the world have a
greater compafs and liberty in the purfuit of their
worldly defigns, than good men have in the profe-
cution of their intereft. The '' children of light "
are limited and confin'd to the ufe of lawful means,
for the compaffing of their ends , but the men of
the world are not fo ftrait-laced, quocmque modo
rem^ they are refolv'd upon the point, and will ftick
at no means to compals their end. They do not
Hand upon the nice diffindlions of good and evil,
of right and wrong, invented by fpeculative and
fcrupulous men^ to puzzle bufinefs, and to hinder
and
wijer than the childre?! of light. 2261
•and dlfappoint great defigns. If Ahab have a mind S ^^^^^'
to Naboth's vineyard, and Naboth will not let him
be honed, and have it for a valuable confideration,
he will try to get it a cheaper way : Naboth ihall
by falfe witnefs be made a traitor, and his vine-
yard by this means fhall be forfeited to him. And
thus the unjuft fteward in the parable provided for
himfelf ; he wronged his lord, to fecure a retreat to
himfelf m the time of his diftrefs.
The third and laft thing only remains, to make
fome inferences from what hath been faid by way of
application. And,
I ft, notwithftanding the commendation which hath
been given of the wifdom of this world, yet upon
the whole matter it is not much to be valued and
admired. It is indeed great in its way and kind ;
but it is applied to little and low purpofes, em-
ploy'd about the concernments of a fhort time
and a few days, about the worft and meaneft part
of our felves, and accompanied with the negled of
greater and better things, fuch as concern our fouls,
and our whole duration, even our happinefs to all
eternity. And therefore that which the world ad-
mires and cries up for wifdom, is in the efteem of
God, who judgeth of things according to truth,
but vanity and folly. " The wifdom of the world
" (faith St. Paul) is foolifhnefs with God." The
rich man in the parable, who increafed his goods,
and enlarged his barns, and Ic/id up for many years,
did applaud himfelf, and was no doubt applauded
by others for a very wife man : but becaufe '' he
*' laid up treafure for himfelf, and was not rich to-
*' ward God," that is, did not. employ his c(hue
Vol. VIL 15 S c©
8»
01
62 ^he children of this 'world
SERM to good and charitable purpofes, therefore God,
^^^^w ^^^° ^^^^^ "° ^^^y ^^^ ^^ ^^^ ^^^^^ name, calls this
^^ man '' fool -, thou fool, this night iliall thy foul
'' be taken from thee, and then whofc fhall all
*^ thefe things be ? " And our Sav i o u R here in
the text, while he commends the " wifdom of the
•' children of this world,'* he adds that which is a
confiderable blemifh and abacemcnt to it, " the
*' children of this world are wifcr, cl^ th yri^d'^
'' Twv ?aura)v, for their age," for the concernments of
this prefent life •, but this is but a fhort and purblind
wifdom, which fees but a little way, and ccnfiders
only things prefent and near at hand ; whereas true
wifdom hath a larger and farther profped:, and re-
gards the future aS well as the prefent, and ' takes
care to provide for it. Nay, our Saviour gives
the wifdom of this world its utmofl due, when he
fays, *' the children of this world are wifer for
*' their generation ;" for this is the very bed that
can be faid of it, it feldom looks fo far, and holds
out fo long. Many men have furvived their own
projeds, and have lived to fee the folly and ill fate
of their covetous and ambitious defigns. So the
prophet tells us, Jer. xvii. ii. *' As the partridge
«' fitteth on eggs, and hatcheth them not ; fo he
«' that getteth riches, and not by right, fhall leave
*« them in the midft of his days, and at his end
" fhall be a fool."
This is wifdom, to regard our main Interefl: ;
but if we be wrong in our end, (as all worldly men
are) the fader and farther we go, the more fatal is
our error and miftake. '' The children of this
'' world" are out in their end, and midaken in
' the
niDifer than the children of light, ' 2263
the main; they are wife for this world, which is^ERM.-
inconfiderable to eternity; wife for a little while, ^'^^^^^*
and fools for ever.
2d]y, from what hath been fiid, we may infer, that
if we lofe our fouls, and come fliort of eternal hap-
pinefs, it is through our own fault and grofs negled ;
for we fee that men are wile enough for this
world ; and tr.e fame prudence, and care, and di*
ligence applied to the concernments of our fouls,
would infallibly make us happy, '^^'j^ our Sa-
VI OUR. here in the text tells us, that ufually lefs
wifdom and indudry, than the men of this world
life about x!vvt things of this world, is exerciled
by " the children of light," who yet at lad,
through the mercy of God, do attain eternal
life.
So that it is very plain, that if men would but
take that care for their immortal fouls, which they
generally do for their frail and dying bodies, and be
, as heartily concerned for the unleen world, and
for eternity, as they are for things vifible and tem-
poral, they would with much more certainty gain
heaven, than any man can obtain v/orldly riches
and honours. And can we in confcience defire
more, than to be happy for ever, upon as eafy and
upon more certain terms, than any man can be rich
or great in the world } for we may mils of thefe
things after all our travel and pains about them;
or if we get them, we may lofe them again ;
birt if we '' feek the kingdom of God, and his
'' righteoufnefs;" if we be fincerely good we are
lure to have the reward of it, even that " eternal
" life, which God, that cannot lie, hath promiied;"
15 S 2 if
2264 ^'^^ children of this world
9F, R?^/^• if wc " lay up for our felves treafurcs in heaven,"
CXXIX. ^i^^y ^-^ ^e f^fe and fecure there, where " no moth
^ "can corrupt, nor thieves break through and
'' deal."
If we would ferioufly think of the other world,
and were throughly poflfcft with a firm belief of
the eternity of that happinefs or mifery, which re-
mains for men after this life, we fhould pray to
God and hear his word, and perform all the duties
of re^pion, with the fame care and concernment,
with the fame tervour and intention of mind, as
men profecute their worldly bufinefs. Were we
fully perfuaded of the unfeen glories and torments
of the other world, v/e fliauld be much more af-
fedled with them, than with all the temptations
and terrors of fenfe ; becaufe in reafon they are
much more confiderabie. The difgrace of the
pillory will fright men from perjury •, and will not
everlading fliame and confufion ? the fear of death
will deter many men from robbing and flealing,
who would perhaps venture upon thefe crimes, if
there were no danger in them j and will not the
horrors of the '' fecond deaths, of the worm that
*' dies not, and the fire that is not quenched,'*
have as great an awe and influence upon us ? If
they have not, it is a fign, that we do not equally
believe the danger of humane Jaws, and the dam-
nation of hell.
Surely men have not the fame belief of heaven,
and affedion for it, that they have for this world.
If they had, their care and diligence about thefe
things would be more equal. For we are not ^o
weak as we make our felves , we are not yet fo
degenerate.
wtfer than the children of light. 2265
deo-enerate, but if we would fet our felves ferioufly S E R M.
to it, and earneftly beg the affiilance of God's
grace, we might come to know our duty, and
our v;ills might be engaged to follow the diredtions
of our underftandings, and our affedions to obey
the command of our wills, and our adions to fol-
low the impulfe of our aff^dions. Much of this is
naturally in our power ; and what is wanting, the
grace of Go d is ready to fupply. We can go to
the church, and we can hear the word of G o d, and
we can confider what we hear, we can pray to
God, and fay, " we believe. Lord help our un-
" belief," and enable us to do what thou requireft
of us j and we can forbear a great many fins,
v/hich we rafhly and wilfully run into j a great
prefent danger will fright us from fin, a terrible
ftorm will drive us to our devotion, and teach us
to pray -, a fharp fit of the gout will take a man off
from drinking ; the eye of a mafter or magiftrate
will refhrain men fi-om many things, which they
fay they cannot forbear. So that we do but coun-
terfeit, and make our felves more cripples than we
are, that we may be pitied; for if fear will reftrain
us, it is a fign that we can forbear ; if '^ the rod
*' of afflidlion will fetch it out" of us, and make
us do that, which at other times we fay we are un-
able to do, this is a demonflration that it is in us,
and that the thing is in our power.
It is true, we can do nothing that is good with-
out the afiiftance of God's grace : but that affiftance
which we may have for the asking, is in efFcft in
our own power. So that if the matter were
iearched to the bottom, it is not want of power
that
2 266 T^he children of this world
SERM. that hinders us from doing our duty, but floth dnd
"negligence; for God iiacn " given us exceeding
" great and precious promifcs, whei;eby we may be
*' made partakers of a divine nature ;" and by vir-
tue whereof, if we be not wanting to our felves, we
may " cleanfe our felves from all filthinefs of ficfh
*' and fpirit, and perfedl holinefs in the fear of
« God."
3dly and laftly, what a fhame and reproach is
this to " the children of light! ** Our Saviour
fpeaks this by way of upbraiding, as v/e may judge
by the terms of comparifon which he uietii^, that
" the children of this world ihould be wifer than
*' the children of light," that is, than " wifdom's
" own children ;" and that they fhould be " wifer
*^ in their generation," that is, for the concern-
ments of a fhort and inconfiderable time, than the
others are for all eternity.
How fhould it make our blood to rife in our
faces, and fill us with confufion, that the men of
this world fhould be more prudent and skilful in the
contrivance and management of their little affairs,
more refolute and vigorous in the profecution of
them ; than we are about the ev^rlailing concern-
ments of our fouls ! that a 7/orldly church fhould ufe
v/ifer and more effecfcual means to promote and up-
hold ignorance, and error, and fuperftition ; than
we do to build up the true church of Christ in
knowledge, and faith, and charity! that the men
of the world fhould toil, and take more pains for
" the deceitful riches;" than we do for " the
*' true ;" and be contented to hazard more for " a
^« corruptible crown,'* than we for '' an incorrup-
" tible!"
^jDtfer than the children of light . 2267
^« tible!" that they fhould love pleafure more, thanSERM-
we do Go D, and mind their bodies and temporal ^^^^J^\
eftates more, than we do our fouls and our eternal
happinefs !
Do but obferve the men of the world, what a
pace they go, v/hat large and nimble fleps tjiey take
in the purluit of earthly things ; they do not
feek riches " as if they fought them not." and love
the world " as if they loved it not," and enjoy the
prefent delights of this world, '' as if they pofTefled
*' them not;" tho' '' the fafliion of this world
*' paficth away :" but we feek heaven^ " as if we
*' fought it not," and love G o d " as if we loved
*' him not," and mind eternity and the w^orld to
come, " as if v/e minded them not;" and yet
" thcr fafhion of that world doth not pafs away,"
But to all this it may be faid, you have already
told us, that " the children of this world" have fb
many advantages above " the children of light,"
that it is no wonder if they excel and outftrip them;
and it is very true, that in many refpedls they have
the advantage of them. But if " the children of
" light" would look about them, and take all
things into confideration, they might fee fomething
very confiderable to balance the advantages on the
other fide. It is true, the things of this world are
prefent and fenfible : but fo long as we have fuffici-
ent affurance of the reality of a future flate, and of
the rewards and punilhments of it, the greatnels and
eternity of thefe is fuch an^ amazing confideration
that no diftance can render them inconfiderable to a
prudent and thinking man. And tho' the men of
the world have an entire principle, which is not di-
vided
2268 The children of this world, &c.
ocxix ^^'^^^ between God and the world; whereas in
■good men there is a great conflidl of contrary prin-
ciples, the flefh and fpirit : yet this difadvantage is
likewife balanced by that powerful afiiflance of
God's grace, which is promifed to all good men,
who heartily beg it of him, and are fincerely re-
folved to make ufe of it. And laftly, tho' the
nien of the world have many ways to compafs their
ends ; yet *^ the children of light'' have one great
and infallible one. All the means which the men of
the world ufe to accompiifh their defigns, may fail
and mifcarry; for '' the race is not to the fwift,
" nor the battle to the ftrong, nor yet bread to the
'' wife, nor riches to men of underflanding, nor
*' favour to men of skill ; but time and chance hap-
" pen to all ;" but he that fincerely ferves God,
and ufeth the means for the attaining of everlafting
falvation, is fure to attain it; if we " feek the
*' righteoufnefs of God" as we ought, we fhall
certainly be admitted into his kingdom. And this
furely is an unfpeakable advantage which " the chil-
*' dren of light" have above '' the children of this
*' world," that if we faithfully ufe the means, we
cannot fail of the end ; '' if we have our fruit unto
" holinefs, our end fliall be everlafting life ;" which
God of his infinite goodnefs grant to us all for hia
mercies fake*
SERMON
/
[ 2269 ]
SERMON CXXX.
Concerning tlic perfedion of God.
M A T T H. V. 48.
Be ye therefore perfe^y even as your Father
which is in heaven is perfe5f.
T
HESE words are the conclufion which Our sERM»
Saviour draws from thofc precepts of ^^^^2^-
greater perfe6lion, than any laws that were The firft
extant in the world before, ver. 44. " I fay unto you, Sermon on
this texta
*' love your enemies, blefs them that curfe you, do
*' good to them that hate you, and pray for thofe
*' that defpitefully ufe you and perfecute you." And
to perfuade them hereto, he propounds to them
the pattern of the divine pcrfedion ; telling them,
that being thus affcdled towards their enemies,
they Ihould refemble God, ver. 45. " That ye
" may be the children of your heavenly Fathetx ;
*' for he maketh the fun to rife on the evil, and
" on the goods and lendeth rain on the juft, and
*' on the unjuft."
And then he tells us, that if we be not thus af-
fedled towards our enemies, and thofe that have
been injurious to us, we are fo far from being like
God, that we are but juft level with the word
of men, ver. 46, 47. " For if ye love them
*' which love you, what reward have you^ do not:
«' even the publicans the fame ? and if ye filute
Vol. VIL i/:; T '' vowr
8.
2270 Concerning the perfe^iion of God.
SERM. '« your brethren only, what do ye more than others?
cxxx. <c ^Q ^Q^ ^^^^ ^j^g publicans fo ? " And then con-
cludes, that if we would attain that perfedlion which
the chriftian religion defigns to advance men to,
we muft endeavour to be like God in thefe per-
fedlions of goodnefs and mercy, and patience ;
*' be ye therefore perfeft, as your Father which
" is in heaven is perfedl.*' In which words we
have,
Firft, the abfolute perfedion of the divine nature
fuppofed; " as your Father which is in heaven is
«' perfeft."
Secondly, it is propounded as a pattern to our
imitation. " Be ye therefore perfed, &c."
In handling of thefe words I fhall do thefc four
things.
I. Confider how we are to conceive of the " di-
*' vine perfedlion."
II. I fhall lay down fome rules whereby we may
govern and rectify our opinions concerning the at-
tributes and perfections of God.
III. How far we are ta imitate the perfedions
of God, and particularly what thofe divine qua-
lities are, which our Saviour doth here more
elpecially propound to our imitation.
IV. I fliall endeavour to clear the true meaning
of this precept, and to fhew that the duty here
intended by our Saviour is not impoflible to
us ; and then conclude this difcourfe with fome ufe-
ful inferences from the whole.
I. I Ihall confider how we are to conceive of
the " divine perfeftions :'* thefe two ways,
I. By
Concermng the perfeSiwn of God. '2271
1. By afcribing all imaginable and pofTible per- SERAI
kdion to God. cxxx. *
2. By feparating and removing all manner of im-
per fed ion from him.
I. By afcribing ail imaginable and pofTible per-
fedion to Go D *, abfolute and univerfal perfcdiona
not limited to a certain kind, or to certain parti-
culars ; but whatever we can conceive and imagine
to be a perfedion, is to be afcribed to him i
yea, and beyond this, whatever pofTible perfedion
there is, or poOible degree of any perfc6lion>
which our Ihort underltandings cannot conceive or
comprehend, is to be afcribed to him. For we
are not to confine the perfedlion of G o d to our
imagination, as " if we could find out the al-
<' mighty to perfedion:" but, on the contrary, to
believe the perfedion of the divine nature to be
boundlefs and unlimited, and infinitely to exceed
our higheft thoughts and apprehenfions.
More particularly, all kinds and degrees of per-
fedlion are to be afcribed to God, which either
do not imply a plain contradidion, or do not ar-
gue fome imperfe6l:ion, or are not evidendy in-
confifcent with fome other and greater perfec-.
tion.
Some things may feem to be perfedions, which
in truth are not, becaufe they are plainly im-
pofTible, and involve a contradidlion, as that
what has once been, fliould by any power be
made not to have been ; or that any thing, which
by its nature is limited and confin'd to one place,
iliould at the fame time be in another. Thefe
things in reafon are impofTible, and therefore not
15X2 to
2272 Concer?iing the perfeBion of Gob,
S E R AI. to be fuppofed to fall under any power how un-
limited Ibever. For if we once afcribc contra-
didions to God, we deftroy his being •, becaufc then
to be, and not to be, power, and no power, would
be all one.
And then there are fome perfedtions which do
argue and fuppofe imperfedlions in them j as mo-
tion, the quicknefs and fwiftncfs whereof in crea-
tai*es is a perfection, but then it fuppofeth a finite
and limited nature : for a boundlefs and immenfe
being, that is every where prefcnt at once, hath no
need to move from one place to another •, and
therefore, though motion be a perfeSion in crea-
tures, there is no reafon to afcribe it to God,
becaufe it fuppofeth a greater imperfedion.
And there are alfo fome imaginable degrees of
perfedion, which, becaufe they are inconfiftent
with other perfedions, are not to be admitted in
the divine nature. For inftance, fuch degrees of
goodnefs and mercy may be imagined, as would
quite exclude and fhut out juftice ; and on the
other hand fuch a flridlnefs and a rigor of juftice,
as would leave no room at all for patience and
mercy *, and therefore fuch degrees are not really
to be eileemed perfedions. For this is a certain
truth, that nothing is a divine perfection, which
evidendy clafheth with any other neceiTary and el^
fential perfection of the divine nature. We mufl:
fo confider the perfedions of God, that ' they
may accord and confift together ; and therefore it
cannot be a perfedion of God to be fo good
and gracious as to encourage fin, and to over-
tlirow i\\^ reverence of his own laws and govern-
ment.
Concerning the ferfeBion of God. 2 273
ment. 'Tis not goodnefs, but eafmefs and weak- Serm.
nels, to be contented to be perpetually injured ^■^^^•
and affronted. 'Tis not patience to be willing
to be everlaftingly trampled upon. So likewife on
the other hand, 'tis not a perfedion to be fo fe-
vere and rigorous, as to fmite a finn^r in the in-
llant that he offends, not to be able to refrain
from punifhment, and to give time for repen-
tance.
But whatever perfedlion is conceivable or pof^
fible, and argues no imperfection, nor is repug-
nant to any other neceffary perfedlion, is to be
afcribed to God ; for this is the mod natural
and eafy conception that we can have of God,
that he is the mod perfed: being. This natural
light doth firft fuggeft and ofi^er to the minds
of men, and we cannot conceive of God as meer
power and will, without wifdom and goodnefs.
Hence it is that the Greeks Call God very of-
ten, TO xeetlov, *' the befl of beings,'- and the
Latin, optimus maxmus, " the befl and the great-
*' eft, •' heatiffima Cs? perfe^liffma fiatura^ conftans ^
ferfetla ratio^ " the happiefl and moft perfedt na-
" ture, immutable and abfolute reafbn :" and ma-
ny other fuch exprefTions which we meet with in
the writings of the heathen philolbphers. I rea-
dily grant, that the firft and moft obvious thought
which men have of God, is that of his great-
nefs and majefty ; but this necelTarily involves or
infers his goodnefs ; as Seneca excellently rcafons,
pirmus deorum cultus eft deos credere^ dein reddere
illis majeftatem fuam^ reddere honitatem^ fine qua nul-
la majeftasy " the firft worfhip of the gods, is to
" believe
2274 Concerning the perfect ion of Go D^
SER M. <c believe their being ; next to afcribe to them
*' grearnefs and majcfty, to afcribe to them
*' goodnefs, without which there can be no ma-
" jefty."
And we iliall find all along in PJato and Tul-
]y, and the bed and wifefl writers among the
heathen?, that they every where attribute the high-
efl: excellencies and perfedtions to the divine na-
ture, and do fleer and govern all their difcourles
of God by this principle, that perfedlion is to
be afcribed to him : and whenever any thing is
laid of God, they examine whether it be a per-
fection or not-, if it be, they give it him as his
due ', if it be not, they lay it afide as a thing not
fit to be fpoken of him.
And in the fcripture we do every where find
perfe61:ion afcribed to the nature and works and
laws of God, to every thing that belongs to him,
or proceeds from him. Job xxxvii. i6. '* Dofl
*' thou know the wondrous works of him that is
*' perfed in knowledge?" And again, " Canfl
*' thou by fearching find out God? canfl: thou
*^ find out the almighty to perfedlion ? " Pfalm.
xviii. 30. " As for God his way is perfed.**
Pfalm. xix. 7. " The law of the Lord is per-
«' fed."
I fhall not need to confider particularly the fe-
veral perfections of the divine nature -, I fhall on-
ly give you a brief fchcme and draught of them.
V/hatever perfection can be imagin'd either in
the manner of being or a6ting, is to be afcribed
to God ; therefore, as to his nature, we fay that
he is a fpirit, that is, that he is not meer body
or
Concerning the perfeEiion of God. 2275;
or matter, becaufe that would exclude feveral other S E R M.
perfedions ; for meer matter is incapable both of . _ ^j
knowledge and liberty, being determined by ne-
cefTary laws and motions ; and yet without know-
ledge and liberty, there can be no wifdom nor
goodnefs. We fay of God, that he is of him-
felf, and without caufe, and does not owe his be-
ing to any other ; and confequently that he is ne-
cefllirily, and that he cannot but be, and cannot
be otherwife than he is; for that which is of it
felf, did not choofe whether it would be or not,
nor whether it would be thus or otherwife; for
to fuppofe any thing to deliberate or confult
about its own being, is to fuppofe it to be be-
fore it is.
We muft fay of G o d likewife, that he is im-
menie, and every where prefent, becaufe to be
limited is an imperfcdion ; and that he is eternal,
that is, ever was, and Ihall be ; for to ceafe to
be, is a greater imperfection than fometime not to
have been.
And then we are to fay of God, that he is
the caufe of all other beings; that they are made
by him, and depend upon him ; that he\ kuows
all things, and can do all things in the nriolt
perfedl manner, by a glance of his mind, and by
the meer beck and nod of his will, without long
Itudy or deliberation, without laborious pains and
endeavours, and confequently that nothing is ex-
empted from his knowledge and power, and
providence, and that he adminifters all things in
a way of goodnefs and wifdom, of juftice and
truth 5
2276 Concerning th perfection of God.
SERM. truth; and therefore all things are to be referred
cxxx
' to him, as their lad end. All thcfe perfeflions^
and all other that are pofTiblc, we are to look up-
on the divine nature as fully and immutably pof-
feft of, and that in an higher and more excellent
degree than our finite underitandings are able to
conceive or comprehend.
2. As we are to afcribe all imaginable pofTiblc
perfections to God, fo we are to feparate and
remove all manner of imperfedion from him.
We mud not obfcure or blemifh the divine na-
ture with the leaft fhadow or blot of imperfec-
tion. If we once admit of this, to afcribe any
thing to God which argues imperfedion, we
flrike at the foundation, and deftroy one of the
cleareft and mod elTential notions which men have
of God. And therefore we find the fcripture
very careful to remove all kinds of natural or mo-
ral imperfection from God. Gen. xviii. 25. '' That
*' be far from thee to do after this manner, to
*' flay the righteous with the wicked, and that
*^ the righteous fhould be as the wicked, that be
*« far from thee ; fliall not the judge of all the
*^ world do right.?" Deut. xxxii. iv. '' A God
'' of truth, and without iniquity." Rom. ix. 14.
" What fliall we fay then, is there unrighteouf-
** nefs with God ? God forbid," far be it from
him.
Hence it is that in fcripture holinefs Is fo fre-
quendy afcribed to God, which fignifies the pu-
rity and freedom of the divine nature from that
which we call fin 5 and God is very folicitous to
giv®
Concerning the perfeBton of Got), 2267
elve us fuch a notion of himfelF, as may remove S E RM,
fin and unrishteoiifnefs at the greateft diftance j
.Q...V,W...W^*^ V.W — ^.
from him, becaufe that is the greateft of imperfec-
tions. Is it an imperfedion to countenance fin ? the
fcripture acquits God of it, Pfal. v. 4, 5, <' Thou
''- art not a God that hath pleafure in wickednels
*' neither fhall evil dwell with thee. ** Is it an im-
perfedion to go from ones word, or to change ones
mind ? this likewife is removed from God. i Sam,
XV. 29. '' The ftrength of Ifrael will not lye or re-
'' pent : he is not a man, that he fhould repent."
Is it an imperfedion to want any thing, to be lia-
ble to any thing, to depend upon any thing with-
out ones felf for happinefs ? this alfo is to be
{^t far from him. Job xxii. 2,3. " Can a man be
" profitable to God ? or is it a gain to him, that
*' thou makefl thy way perfed ? " Job xxxv. 6, 7.
«' If thou finned, what doll thou againd him ? or
*' if thy tranfgrefTions be multiplied, what dofl thou
" unto him } if thou art righteous, what gived
'^ thou him ? or what receiveth he of thine hand l
" thy wickednefs may hurt a man as thou art, and
" thy righteoufnefs may profit the fon of man.'*
Is it an imperfedion to tempt, or to be tempted to
fin.? this is to be feparated from God, " he can-
*' not be tempted of evil, neither tempteth he any
" man," faith St. James, chap. i. 17. And to men-
tion no more, is it an imperfedion to be in any
refped mutable? this is denied of God. " With
*' him there is no variablenels, or fhadow of turn=
c« ing." Thus you fee how we are to conceive of
the perfedions of God, by afcribing all imagina-
Vol. VIL 15 U U^
2278 Concerning the p erf e^ ion of Gov. ^
. S.ER Af. ble and poiTible perfedions to him, and removing
all (hadow of imperfedion from him. I proceed
in the
lid place to lay down fome rules by which wc
may rectify and govern our opinions concerning the
attributes and perfedlions of God: the bed lean
think of^ are thefe following.
Firft, let us begin with the mofl natural, and
plain, and eafy psrfedions of God, and lay them
for a foundation, and redify all our other appre-
henfions of God, and reafonings about him, by
thefe j and thefe are his power, wifdom, and good-
nefs, to which mod of the reft may be reduced.
Right apprehenfions and a firm belief of thefe
will make it eafily credible to us, that all things
were made and are governed by him •, for his good-
nels will difpofe and incline him to communicate being
to other things, and to take care of them when
they are made. And infinite power and wifdom
render him able to do all this without any labour
or difficulty, and without any difturbance of his eafe
or happinefs, as Epicurus would feem vainly to
fear; who in truth did not believe a God,
but pretended only to deny his providence, and
that he either made or govern'd the world, be-
caufe he was loth to lay Q^ much trouble upon
him. Vain man ! as if thofe things which are im-
poffible and difficult to our weaknefs and folly,
might not be infinitely eafy to infinite power and
wifdom.
Particularly the goodnefs and juftice of G o d are
not fo difficult to apprehend, as the difputes and
eontro-
Concerning the perfeBlon nf God. 2279
controverfies about them have rendered them to S E R M.
many. When we confider infinite knowledge and
power, we may eafily lofe our lelves, and go out
of our depth, by wading too far into them : there
is fomething concerning thefe, that is unimaginable,
and unaccountable to our reafon ; we may not
be able to underftand how fomething may be pro-
duc'd from nothing, becaufe it argues fuch an ex-
cefs of power, as we cannot comprehend j but yet
we are forc'd to acknowledge, that either the
world mud be produc'd from nothing, or that
matter was eternally of it felf, which is every whit
as hard to imagine, as that infinite power fhould
be able to produce it from nothing. So likewife
we are not able to conceive, how God can cer-
tainly know future events, which depend upon vo-
luntary and uncertain caufes, becaufe we cannot ap-
prehend infinite knowledge *, but this we may eafily
be fatisfied in, that infinite pov/er and knowledge
may be able to do, and know many things, which
we cannot conceive how they can be known of
done, no more than a child can imagine how a
great mathematician can demonilrate his propofiti-.
ens. Only this we are fure of, as we can be of
any thing, that no power can do that which is
evidently impofllble, and implies a plain contra-
diction.
We are not able perhaps to reconcile the particu--
lar providences of God with his univerfal good-
nefs, juftice, and wifdom, becaufe we cannot lee to
the end of his ways and v/orks at one view, and fee
every part with relation to the whole ; which would
5.5 U 2 appear-
cxxx.
:i So Concerning the perfeBion of God,
S E R M. appear very wife, if we knew the whole feries of
things, andfaw the entire defign together, as God
himfelf dees, to whom (as Solomon tells us) " all
" his ways are known from the beginning."
So that however we may be at a lofs in our con-
ceptions of God's infinite knowledge and power,
yet goednefs, and juflice, and truth, are notions eafy
and familiar; and if we could not underftand thefe,
the whole bible would be infignificant to us. For
all revelation from God fuppofeth us to know v/hat
is meant by goodnefs, juflice, and truth : and
therefore no man can entertain any notion of God,
v/hich plainly contradids thefe. And it is foolifh
for any man to pretend, that he cannot know what
goodnefs and juftice, and truth in G o d are : for
if we do not know this, 'tis all one to us, whether
God be good or not, nor could we imitate his
goodnefs ; for he that imitates, endeavours to make
himfelf like fomething that he knows, and mud of
neceffity have fome idea of that to which he aims
to be like : fo that if wc had no certain and fettled
notion of the goodnefs and juftice, and truth of
God, he would be altogether an unintelligible be-
ing •, and religion, which confifts in the imitauon
of him, would be utterly impofTible.
Now thefe being the moil eafy and intelligible
perfedions of God, by which he is faid in fcrip-
xure to 'declare his name, that is, to make himfelf
known to us, we ihould govern all our reafonings
about God (as concerning his decrees, and his con-
currence with th^ free adlions of men, and his
particular providence, which are things more dark
and
Concerni7ig the perfeBicn of God. 2281
and obfcure) by what is more clear ; and we fhall S E R M.
find in fcripture, that in all th^fe points holy men
do condantly appeal to thefe unqueftionable and
intelligible perfections of God. " Wilt thou de-
" ftroy the righteous with the wicked ? (faith Abra-
*' ham) that be far from thee. Shall not the judge
*' of all the world do right ? " Y/e may be mif-
taken ; but God certainly knows who are wicked,
and who are righteous ; and he knows how to
punifh the wicked, and fave the righteous : but we
cannot be midaken in this principle, " that the
" judge of all the world v/ill do right." Thus
Mofes fitisfies himfelf and others, concerning the
particular providences of God towards the people
of Ifrael. Deut. xxxii, 3, 4. '- I will publilh the
*' name of the L o n d : all his ways are judgment ;
" a God of truth, and without iniquity, juft and
*' right is he." This we certainly know of God.
So St. Paul, Rom. ii. 2. " Thou art inexculible,
*' O man ! " Whatfoever excule men may pretend
for their faults, he lays down this for a principle,
*' we are fure the judgment of God is according
" to truth."
Secondly, \tt us always confider the perfedlions
pfGoD in conjunction, and fo as to reconcile them
with one another. Do not confider God as
meer power and fovereignty, as meer mercy and
goodnefs, as meer juftice and feverity ; but as all
thefe together, and in fuch a meafure and degree
as may make them confident with one another.
The greateft miflakes in religion are certainly fprung
from this rootj from feparating the perfediojis of
G 0 Dj,
22{>2 Concerning the perfection of G ob,
SERM. God, and confidering them fingly, and framing
^^^■j fjjch wide and large notions of one, as to exclude
anotiier : whereas the perfedlions of God agree
together, and that is not a divine perfedion which
contradicts any other perfedion. Among men in-
deed an eminent degree of any one excellency
does ufually ihut out fome other; and therefore
it is obferv'd, that power and moderation, love
and difcretion, do not often meet together ; that a
great memory and a fmall judgment, a good
"wit and an ill nature, are many times found in
conjundtion: but in infinite perfedion all per-
fections do eminently meet and confift together ;
and it is not necefiary that one excellency fhould
be raifed upon the ruins of another.
And if this had been well confider'd, men
would not, by being too intent upon God's
fovereignty, with negle6t of his other perfections,
have fpoken thofe hard things about predeftina-
tion : for the fovereignty of God doth by no
means {tt him above the eternal laws of good-
.nefs, and truth, and righteoufnefs. And if this
v^ere confidered, men would not, by poring upon
the juftice and feverity of God, be fo fwallowed
up in defpair : for G o d is not fo fevere, but he is
merciful to the penitent, and hath Mx. a retreat for
the returning finner. If this weire well confider'd,
it would check the prefumption of thofe who en-
courage themfelves in fin, by fancying to themfclves
a G o D of all mercy and goodnefs -, and " becaufe
" fentence againft an evil wcrtk is not fpeedily exe-
*' cuted, therefore their heart is fully fet in them
" to
Q)?2cer fling the perfeSlion of God. 2283
" to do evil : " for it is not goodnefs and mercy ^J^y^^'
finally to bear with and forgive obflinate offen-
ders, but want of prudence and good govern,
ment.
Thirdly, among different opinions concerning
God (as there always have been and will be in the
world) choofe thofe which are farthefl from extre-
mity ; becaufe truth as well as virtue ufually lies
between the extremes. And here I will inflance iri
that controverfy, which has much difquieted the
church almoft in all ages, concerning the decrees
of G o D ; about which there are two extremes,
the one that God peremptorily decrees the final
condition of every particular perfon, that is, their
everlafting happinefs or mifery, without any re-
gard or confideration of the good or bad aclions
of men. The other, that God decrees nothing
concerning any particular perfon, but only in ge-
neral, that men found under fuch and liich quali^
fications ihall be happy or miferable, and puts it
into their own power to qualify themfelves. Now
he that is doubtful in this matter, as every man
mufl be that underflands the difHcukies on both
fides, had bed take up in the middle opinion,
that God decrees the final condition of particu-
lar perfons with refped to certain qualifications,
which, fpeaking abfolutely, are not in every man's
power; but yet, under the influence of God's
grace, which is never wanting to the fincere en-
deavours of men, may be faid to be i-n our
power, in the fame fenfe as St. Paul fays, " I
«' am able to do all things through Christ
'* ftrengthning
22 o A Concerning the perjeclion cf Govt,
SERM. " flrcngthning me:'* for befides, that this in all
CXXX. probability is the truth, there will be this advan-
tage in it, that he that ftands in the middle, is
like to be more moderate towards the difTen-
tcrs on both fides, than either of them will be
to one another; becaufe the middle is not fo
far from cither extreme, as the extremes are from
one another. At the worft, he ftands faireft for
an impartial enquiry after truth, and when he has
fatisfied himfelf where the truth lies, he may
more filently pals over to it, without any great
imputation of inconfiftency ; which cannot but be
remarkable in him, who pafteth from one extreme
to another.
Fourthly, and laftly, entertain no opinion con-
cerning God, that doth evidently contradi6l the
pradice of religion, and a good life, though ne-
ver fo fpecious and fabtile arguments may be ufed
to perfuade it. Truth is mofi: eafily feen, and
difcern'd in thole realbnings and opinions which
tend to pradlice ; becaufe the abfurdity and incon-
venience of them is fooneft difcovered : whereas
we cannot fo certainly find out the truth or falf-
hood of thofc opinions, which fpeculative men de-
vife in their ftudies, without any confideration
whether they ferve* any real purpofe of life or not.
Men indeed are very apt to form thofe notions,
which are mod remote from common fenfe and
ufe*, becaufe more pains and wit are required to
make them plaufible : but there needs no other
argument to make a wife man defpife them, than
that they are unprofitable, and fignify nothing to
our pradice, and to make men truly better.
Tliis
Concerning the perfeBion ofGoT). 2285
This is univerfally true in all kind of know-SERM.
ledge, but mod confiderable in the knowledge of
God and religion; becaufe that knowledge is of
the greatefl confideration. We need not fcruple
to admit fome things, not fo evident to natural
reafon, if we be fatisfied of the truth of them, from
an higher and more cogent reafon : as that God
has revealed it, and faid it ; this general reafon may
perfuade us of a thing that is above and beyond na-
tural reafon : but we may not admit any thing for a
divine revelation, which evidently contradids and
weakens the practice of an holy Jife ; becaufe this
is the main end of all divine revelation ; and ws
know God, only in order to the fervzce and imita-
tion of him.
Let us then look upon all knowledge that con-
tradids pradice, as vain and falfe, becaufe it de-
ftroys its end. There are many things that feem
probable enough in fpeculation, which yet we mod
pertinaciouHy deny, becaufe they are not pradica-
ble ; and there are many things, which feem
doubtful in fpeculation, and would admit of great
difpute, which yet becaufe they are found true in
practice and experience, are to be taken for certain
and unqueftionable. The d^yh? \oyo^^ the idle
reafoning of the Stoicks, was a thing contemned
by the wifer philofophers, as vain and ufelefs
fubtilty. Zeno pretends to demonftrate there is no
motion ; and what is the confequence of this fpecu»
lation, but that men muft ftand ftill ? but fo long
as a man finds he can walk, all the fophiftry in
the world will not perfuade him, that motion is
Vol. VII. 15 X impoffible.
22^6 Concemhig the perfeBion of God.
S E R M. Impoflible. In like manner, they that would per-
fuade us, that men can do nothing, nor contri-
bute any more to their own Hmdlification, than
flocks or ftones, and upon fcripture-metaphors
mifunderftood, (as our " being dead in trefpafTes and
«' fins, and created to good works") graft notions,
which are impoiTible and abfurd in pradbice, do
not confider that the natural confequence of this
is, that men muft do nothing at all in religion,
never think of God, nor pray to him, nor read
his word, nor go to church; but fit ftill and be
wholly pafllve to the operations of God's grace.
But however this may feem plaufible, and men
may think they add much to the glory of God's
grace, while they deny any power in the crea-
ture j yet every confiderate man will prefently ap-
prehend, that this is by no means to be admit-
ted, becaufe it contradids pradice, and makes all
the commands and exhortations of God's word
vain and to no purpofe; becaufe it deftroys reli-
crlon, and difcourages the endeavours of men 5
makes them (lothful and carelefs of *' working
" out their own falvation •" than which nothing
can fet a man farther from God's grace and
aifiilance, and more immediately difpofe him for
ruin ; and upon fbme lijch falfe reafoning as this,
the (lothful fervant in the parable '^ hid his ta-
«' lent in a napkin, and buried it in the earthy"
but when he was tailed to account, his ex-
cufe was not admitted, but " he was cafl into
*' utter darknefs." The two other particulars,
namely how far we are to imitate the divine per-
fedions.
Concerning the perfection o/GoX). 2287
feftions, and particularly what thofe divine qualitiesSE RM.
are, which our Sa v i o u r doth here more ef-
pecially propound to our imitation, and likewife
to clear the true meaning of this precept, and to
fhew that the duty here enjoin'd, " be ye per-
«' feet, as your Father which is in heaven is
" perfedl,** is not impoinble to us : both thefe I
Ihall refer to another opportunity.
■^.
i.^X z ATabl«
A Table of the Texts of each
Sermon.
SERMON CXI, CXII.
RO M. i. 1 8, 19. For the 'wrath of God is
revealed from heaven againfi all ungodlinefs and
unrighteoiifnefs of men^ who hold the truth in un^
righteoufnefs \ hecaiife that which may be known of
God is manifeji in them^ for God hath fhewed it
unto thevu page 1 8 1 5 , 1838.
SERMON CXIII.
JOHN xiii. 17. If ye know thefe things^ happy
are ye if ye do them. p. 1 8 5 1 *,
SERMON CXIV.
LUKE xii. 47, 48. And that fcrvant which knew
his LoRD'i will^ and prepared not himfelf nei-
ther did according to his will^ floall he beaten with
many ftripes : hut he that knew not^ and did com-
mit things worthy of firipes^ fhall he beaten with
few Jiripes. For unto whomfoever 7nuch is givcn^
(if him fhall much be required \ and to whom men
have committed much, of him they will ask the
more. p. 1879.
SERMON CXV, CXVI.
TAMES i. 13, 14. Let no man fay, when he is
tempted, I am tempted of God i for God can-
not hi tempted with evil, neither tcmpteih he any
man :
A Table of the Texts.
man : hut every man is tempted^ when he is
drawn away of his own luji^ and enticed,
p. 1898, 1924.
SERMON CXVII.
M A T T H. xi. 2, 3, 4, 5, 6, Now when John had
heard in prifon the works of Christ, he fent
two of his difciples^ and faid unto him^ art thou
he that fhould come ; or do we look for another ?
Jesus anfwered and faid unto them^ go^ and fhew
John again thefe things which ye do hear and
fee, The Mind receive their ftght^ and the lame
walk^ the lepers are cleanfed^ and the deaf hear^
the dead are raifed up^ and the poor have the go f pel
preached unto them. And bleffed is he who fo ever
JJoall not he offended in me, p. 1946.
SERMON CXVIII, CXIX.
M A T T H. XI. 6. Jnd hleffed is he whofoever
fhall not he offended in me. p. 1973, 1999.
SERMON CXX.
R O M. i. 4. And declared to he the Son of God,
with power ^ according to the Spirit of holi-
fiefs ^ hy the refurre£lion from the dead, p. 202 1.
SERMON CXXI.
H E B. vi. 4, 5, 6. Tor it is impoffible for thoft 'whu^
were once enlightened^ and have tajied of the hea--
venly gift^ and were made partakers of the HohY
Ghost, and have tajied the good word of God,
and the powers of the world to come ; if they Jh^ll
fall
A Table of the Texts.
fall away^ to renew them again unto repentance:
feeing they crucify to themfehes the Son of God
cfrefi^ md put him to an open fhame, p. 2038.
SERMON CXXIl, CXXIII.
H E B. V. 9. And being made per fe5f^ he became thi
author of eternal falvation unto all them that obey
him. p. iO(56, 2089.
SERMON CXXIV.
M A T T H- xxviii. 18, 19, 20. And Jesu^
came and fpake unto them^ f<^ying', c^U power is
given unto me in heaven and in earth : go ye there-
fore and teach all nations^ baptizing them in the
name of the Father, and of the Son, and of the
HolyGhos't: teaching them to obferve all things
whatfoever I have commanded you : and lo^ I am
with you alway^ even unto the end of the world,
p. 2113,
S E R M O N CXXV.
LUKE xiii. 24. Strive to enter in at the ftrait
gate ; for many^ I fay unto yoUy will feek to en-
ter in^ and fhall not be able. p. 2138.
SERMON CXXVI, CXXVII.
LUKE xvi. 19, 20. There was a certain rich
man^ which was clothed in purple and fine linen^
end fared fumptuoufly every day : and there was a
certain beggar^ named Lazarus^ which was laid
at his gate full of fori s^ p, 2169, 2194.
SERMON
A Table of the Texts.
SERMON CXXVIII.
LU K E XV i. 31. If they hear not Mofes and
the prophets^ neither will they he perfuaded though
one rofe from the dead. p. 2222,
SERMON CXXIX.
LUKE xvi. 8. For the children of this world
are in their generation wifer than the children of
of light. p, 2243.
SERMON CXXX.
M A T T H. V. ^S, Be ye therefore perfeEl^ even
as your Father which is in heaven is f§rfe5i,
jp. 2269.
The End of the Seventh Volume,
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